THE  UNIVERSITY 
OF  CALIFORNIA 

SANTA  BARBARA 


PRESENTED  BY 
DENNIS  HAMILTON 


CONSTRUCTIVE  BIBLE  STUDIES 


EDITED  BY 

ERNEST  D.  BURTON 


THE  LIFE  OF  CHRIST 


THE  UNIVERSITY  OF  CHICAGO  PRESS 
CHICAGO,  ILLINOIS 


THE  MARUZEN-KABUSHIKI-KAISHA 

TOKYO,  OSAKA,  KYOTO 

KARL  W.  HIERSEMANN 

LEIPZIG 

THE  BAKER  &  TAYLOR  COMPANY 

NEW  YOEK 


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Copyright  hy  The  HiMe  Study  Pulilishinz  C 


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THE  LIFE  OF 
CHRIST 


FOR  THE  USE  OF  CLASSES  IN  SECONDARY  SCHOOLS 

AND  IN  THE  SECONDARY  DIVISION  OF 

THE  SUNDAY  SCHOOL 


ADAPTED  FROM  THE  LIFE  OF  CHRIST  BY  . 

ERNEST  D.  BURTON  AND  SHAILER  MATHEWS 
0 

By 

ISAAC   BRONSON   BURGESS 


THE  UNIVERSITY  OF  CHICAGO  PRESS 
CHICAGO,  ILLINOIS 


COPYRIGHT  igo8  BY 
THE  UNIVERSITY  OF  CHICAGO 


All  Rights  Reserved 


Published  September  igo8 

Second  Impression  December  IQII 

Third  Impression  October  1912 

Fourth  Impression  December  1013 


Composed  and  Printed  By 

The  University  of  Chicago  Pre 

Chicago,  Illinois,  U.S.A. 


PREFACE 

The  Life  of  Christ  by  Burton  and  Mathews,  published  in  1900, 
upon  which  this  volume  is  based,  contains  the  following  preface: 

In  the  preparation  of  this  volume  we  have  had  specially  in  mind  the  needs 
of  students  in  academies  and  colleges,  and  in  the  advanced  classes  of  Sunday 
schools.  It  is  our  hope  in  some  measure  to  promote  the  thorough,  systematic 
study  of  the  Bible,  and  in  particular  the  historical  study  of  the  gospels  along  such 
lines  as  are  ordinarily  followed  in  constructive  and  historical  work.  Such  study 
has,  we  are  convinced,  a  proper  place  in  the  curriculum  of  every  academy  and 
college.  The  reasons  which  in  the  past  have  denied  to  the  Bible  and  to  biblical 
history  what  was  freely  granted  to  other  ancient  classics  and  to  other  ancient 
history  are  rapidly  ceasing  to  exist,  and  the  day  must  soon  come  when  trustees 
and  faculties  will  see  their  way  to  respond  to  the  demand  already  made  by  stu- 
dents for  thorough  instruction  in  the  Bible.  Of  the  proper  spirit  and  aim  of 
such  study  we  speak  on  a  later  page. 

It  is  not  less  firmly  our  conviction  that  the  Sunday  school  should  have  a 
curriculum  of  study  as  carefully  and  as  intelligently  graded  as  any  other  school, 
and  that  this  curriculum  should  include  a  thorough  course  in  biblical  history. 
Such  a  course,  covering  both  the  Old  Testament  and  the  New,  dealing  with 
teachings  as  well  as  events,  and  recognizing  relations  of  events  as  well  as  mere 
facts,  should  occupy  not  less  than  three  or  four  years.  The  present  work  has 
been  prepared  with  the  thought  that  it  should  constitute  the  middle  third  of 
such  a  course  in  biblical  history,  properly  following  a  thorough  study  of  Old 
Testament  history,  and  itself  to  be  followed  by  a  study  of  the  history  of  the 
apostolic  church. 

These  words  appropriately  introduce  the  present  volume.  The 
need  for  constructive  and  historical  Bible  study  is  more  keenly  felt 
than  ever  before,  especially  in  the  Sunday  school. 

This  volume  is  intended  for  students  of  high-school  and  academy 
rather  than  of  college  age.  In  revising  Burton  and  Mathews'  Life 
of  Christ  matter  which  seemed  too  abstract  or  detailed  has  been  cut 
out,  the  form  of  statement  has  often  been  simplified,  and  matter 
which  would  appeal  to  the  imagination  and  the  emotions  has  been 
freely  added.  Everywhere  the  concrete  has  been  emphasized  and 
action  rather  than  discourse. 

In  reading  the  proofs  I  have  been  greatly  aided  by  the  skill  and 

5 


0  PREFACE 

judgment  of  Professor  Frank  M.  Bronson  of  Morgan  Park,  111.  My 
son  Robert  has  verified  many  of  the  references  and  the  sympathy 
and  suggestion  of  my  wife  have  added  to  the  value  of  the  book. 
My  greatest  obligation  is  to  Professor  E.  D.  Burton,  editor  of  this 
series.  It  was  at  his  solicitation  that  I  undertook  to  prepare  the 
volume,  and  it  is  only  by  his  patient  and  active  help  generously  and 
constantly  given  that  I  am  able  to  complete  it. 

ISAAC  B.  BURGESS 

CAMBRIDGE,  MASS. 
August,  1908 


TABLE  OF  CONTENTS 

PACE 

PREFACE  .      ..       ....       .       .       .       .....       .  5 

LIST  OF  MAPS  AND  ILLUSTRATIONS 10 

SUGGESTIONS  FOR  USING  THE  BOOK n 

BOOKS  ON  THE  LIFE  OF  JESUS  AND  KINDRED  TOPICS      .       .       .       .  13 

HISTORICAL  INTRODUCTION:  Palestine   during  the  Last   Two   Centuries 

before  Christ    .       .       .       .       .       . " 15 

PART  I 

THE  THIRTY   YEARS   OF   PRIVATE   LIFE 
FROM  THE  BIRTH  OF  JESUS  UNTIL  THE  COMING   OF  JOHN  THE   BAPTIST 

CHAPTER  I. — The  Sources  of  Our  Knowledge  of  the  Life  of  Jesus:    the 

Origin  and  Purpose  of  the  Gospels     . 23 

CHAPTER  II. — The  Annunciations 30 

CHAPTER  III. — Birth  of  John  the  Baptist  and  of  Jesus  ....'.  37 

CHAPTER  IV. — The  Infancy  of  Jesus 48 

CHAPTER  V. — Jesus'  Life  in  Nazareth       .       . 53 

PART  II 
THE   OPENING   EVENTS   OF   CHRIST'S   MINISTRY 

FROM   THE    COMING   OF   JOHN   THE    BAPTIST   UNTIL   THE   PUBLIC    APPEARANCE   OF 

JESUS   IN  JERUSALEM 

CHAPTER  VI. — The  Herald  of  the  New  Era  or  the  Ministry  of  John  the 

Baptist 61 

CHAPTER  VII. — The  Baptism  and  Temptation  of  Jesus        ....  67 

CHAPTER  VIII. — The  Beginnings  of  Faith  in  Jesus 74 

PART  III 
THE   EARLY   JUDEAN  MINISTRY 

FROM    THE    PUBLIC    APPEARANCE    OF    JESUS    IN    JERUSALEM    UNTIL    HIS    RETURN 

TO  GALILEE 

CHAPTER  IX. — The  Beginning  of  Christ's  Work  in  Jerusalem    ...      80 
CHAPTER  X. — Jesus  Baptizing  and  Teaching  in  Judea  and  Samaria       .      85 

7 


8  CONTENTS 

PAGE 

PART  IV 

FIRST  PERIOD  OF  THE  GALILEAN  MINISTRY 
FROM  THE   RETURN  TO   GALILEE   UNTIL   THE   CHOOSING   OF   THE   TWELVE 

CHAPTER  XL — The  Beginnings  of  Christ's  Public  Work  in  Galilee  .  .  92 
CHAPTER  XII. — Call  of  the  Four  and  the  First  Preaching  Tour  ...  98 
CHAPTER  XIII. — Growing  Hostility  of  the  Scribes  and  Pharisees  to  Jesus  103 

PART  V 

SECOND  PERIOD   OF  THE  GALILEAN  MINISTRY 

FROM    THE    CHOOSING    OF    THE    TWELVE    UNTIL    THE    WITHDRAWAL    INTO 
NORTHERN    GALILEE 

CHAPTER  XIV. — The  Choosing  of  the  Twelve  and  the  Sermon  on  the 

Mount 112 

CHAPTER  XV. — A  Preaching  Tour  in  Galilee 118 

CHAPTER  XVI. — Further  Conflict  with  the  Scribes,  and  Teaching  Con- 
cerning the  Kingdom .  124 

CHAPTER  XVII. — A  Chapter  of  Miracles  in  Galilee 132 

CHAPTER  XVIII. — Further  Evangelization  in  Galilee 137 

CHAPTER  XIX. — The  Crisis  at  Capernaum 143 

PART  VI 
THIRD   PERIOD   OF   THE   GALILEAN   MINISTRY 

FROM  THE  WITHDRAWAL  INTO  NORTHERN  GALILEE  UNTIL  THE  FINAL  DEPARTURE 

FOR  JERUSALEM 

CHAPTER  XX. — A  Northern  Journey  and  a  Brief  Stay  by  the  Sea  of  Galilee  153 
CHAPTER  XXI. — Journey  to  Caesarea  Philippi:  Peter's  Confession  and 

the  Transfiguration 158 

CHAPTER  XXII. — Teachings  Concerning  Humility  and  Forgiveness  .  .166 
CHAPTER  XXIII. — Discourses  at  the  Feast  of  Tabernacles  .  .  .  .170 

PART  VII 

THE   PEREAN   MINISTRY 

FROM  THE  FINAL  DEPARTURE  FROM  GALILEE  UNTIL  THE  FINAL  ARRIVAL  AT 

JERUSALEM 

CHAPTER  XXIV. — The  Departure  from  Galilee  and  the  Mission  of  the 

Seventy 177 

CHAPTER  XXV.— The  Healing  of  the  Man  Born  Blind  and  Other  Events 

in  Jerusalem 182 


CONTENTS  9 

PACE 

CHAPTER  XXVI.— Discourses  in  Perea 188 

CHAPTER  XXVII. — Discourses  in  Perea  (continued) 194 

CHAPTER  XXVIII. — The  Raising  of  Lazarus,  and  its  Effect  on  the  Jews  199 

CHAPTER  XXIX. — Further  Teachings  in  Perea 203 

CHAPTER  XXX. — Closing  Events  of  the  Perean  Ministry      ....  206 

CHAPTER  XXXI. — In  Jericho  and  Bethany 214 

PART  VIII 

THE   PASSION   WEEK 
FROM  THE  FINAL  ARRIVAL  IN  JERUSALEM  UNTIL  THE  RESURRECTION 

CHAPTER  XXXII. — The  Triumphal  Entry  and  the  Cleansing  of  the  Temple  221 
CHAPTER  XXXIII. — Conflict  with  the  Jewish  Rulers,  Foreshadowing  the 

End  .  '. 227 

CHAPTER  XXXIV. — Jesus'  Last  Words  in  the  Temple  .....  233 
CHAPTER  XXXV. — Jesus'  Prediction  of  the  End  of  the  Nation,  and  the 

Plot  of  His  Enemies 238 

CHAPTER  XXXVI. — Jesus'  Last  Day  with  the  Disciples  ....  243 

CHAPTER  XXXVII.— The  Arrest  and  Trial  of  Jesus 258 

CHAPTER  XXXVIII. — The  Crucifixion  and  Burial  of  Jesus  ....  272 

PART  IX 

THE   FORTY   DAYS 
FROM  THE   RESURRECTION   UNTIL  THE   ASCENSION 

CHAPTER  XXXIX. — The  Day  of  Resurrection;  Christ's  First  Appearances  280 

CHAPTER  XL. — Subsequent  Appearances  and  the  Ascension        .       .       .  289 

INDEX  OF  NAMES  AND  SUBJECTS 301 

INDEX  OF  PASSAGES 304 


LIST  OF  MAPS  AND  ILLUSTRATIONS 

Map  of  Palestine frontispiece 

View  of  Nazareth to  face  p.    34 

Plan  of  Herod's  Temple "      p.    80 

Christ  and  the  Fishermen,  Zimmerman "      p.    98 

Christ  and  the  Rich  Young  Man,  Hofman  ....  "      p.  208 

Map  of  Jerusalem  and  the  Roads  to  Bethany      .        .       .  "      p.  222 

View  of  the  Mount  of  Olives  and  Garden  of  Gethsemane  .  "      p.  258 


SUGGESTIONS  FOR  USING  THE  BOOK 

Attention  of  teachers  and  students  is  called  to  certain  features 
of  the  method  of  study  involved  in  the  plan  of  this  volume. 

1.  It  demands,  first  of  all,  a  mastery  of  the  facts  of  the  Scripture 
narrative.    The  student  is  brought  face  to  face  with  the  gospels, 
which  are  our  principal  sources  of  knowledge  for  the  life  of  Jesus. 
The  first  duty  of  a  historian  is  the  mastery  of  his  sources.     Nothing 
should  be  allowed  to  take  the  place  of  this  or  to  crowd  it  out.    What- 
ever else  a  course  of  study  based  on  this  book  may  or  may  not  accom- 
plish, it  will  be  largely  a  failure  if  the  student  fails  to  acquire  as  a 
permanent  possession  the  gospel  narrative  of  the  life  of  Jesus. 

Such  an  acquisition  requires  not  only  an  open  and  eager  mind  in  the  first 
contact  with  the  facts,  but  a  repeated  and  varied  review  of  these  facts.  To 
secure  this  there  should  be  frequent  repetition  of  the  analysis  of  the  Life  of  Christ 
contained  in  the  Table  of  Contents,  and  faithful  use  of  the  "Review  Questions" 
repeatedly  given  throughout  the  volume.  In  addition,  the  cross-references  will 
be  found  most  valuable  not  only  in  intelligent  review  but  also  in  correlating  the 
details  of  Christ's  life  so  as  to  bring  out  its  main  purposes  and  achievements. 
For  this  reason  the  cross-references  have  purposely  been  made  numerous.  It  is 
not  to  be  inferred  that  every  student  will  need  to  look  up  every  reference.  The 
context  will  often  call  to  mind  the  incident  or  comment  referred  to.  The  indices 
at  the  end  of  the  volume  will  also  be  found  useful  in  review. 

2.  It  demands  real  and  vital  understanding  of  the  Scripture  material. 
The  student  should  constantly  ask  himself:    "What  is  the  actual 
meaning  of  this?    For  what  thought  in  the  mind  of  the  speaker 
did  these  words  stand?    Where  was  he  when  he  said  them?" 

It  is  to  secure  such  understanding  and  to  give  definiteness  to  the 
student's  work  that  the  "Questions  and  Suggestions  for  Study"  are 
inserted.  We  regard  the  use  of  these  or  similar  questions  by  students 
in  studying  and  by  teachers  in  teaching  as  almost  indispensable  to  the 
success  of  the  plan  of  study  here  outlined.  Especially  important  is 
it  that  the  questions  marked  with  a*  be  answered  in  writing.  Teachers 
should  receive  the  papers  containing  these  answers  from  the  pupils, 
correct  them  carefully,  and  return  them. 

The  questions  calling  upon  students  to  "tell  the  story"  of  gospel  incidents 
should  be  made  the  occasion  of  earnest  effort  toward  artistic  story-telling  after 
the  fashion  so  well  described  in  W.  L.  Hervey's  Picture  Work.  Such  efforts  of 
the  constructive  imagination  high-school  pupils  are  not  too  old  to  hear  and  the 
power  to  tell  a  story  well  is  a  valuable  asset.  In  gaining  vivid  and  definite  ideas 
as  to  gospel  scenes  the  pictures  in  this  volume  and  those  provided  for  the  note- 


12  SUGGESTIONS   FOR  USING   THE  BOOK 

book  which  accompanies  it  will  be  a  help.  Other  similar  material  is  suggested  on 
pp.  13,  14,  and  in  paragraph  33.  Pictures  may  well  be  studied  by  means  of  ques- 
tion and  answer  in  the  way  well  illustrated  by  Forbush  in  his  Travel  Lessons 
on  the  Life  of  Jesus. 

3.  The  method  aims  to  encourage  the  student  to  do  constructive 
work.     Out  of  the  Scripture  material,  rightly  understood,   he  is 
encouraged  to  make  for  himself  a  "Life  of  Christ"  which,  though 
necessarily  only  a  sketch  or  foundation,  shall  be,  as  far  as  it  goes, 
true  to  the  sources  and  the  facts.    Unless  unavoidable  obstacles 
exist,  this  part  of  the  work  ought  by  no  means  to  be  neglected.    Per- 
sonal experience  convinces  us  of  its  high  utility. 

The  earlier  chapters  of  this  volume  contain  detailed  and  illustrated  instruc- 
tions as  to  the  method  of  doing  it,  and  the  specially  prepared  notebook  will  still 
further  assist  in  it. 

4.  The  book  is  divided  not  into  lessons  but  into  chapters.    The 
limits  of  these  chapters  have  been  determined  not  by  the  amount 
of  work  which  can  be  assigned  for  a  lesson  but  by  the  nature  and 
relations  of  the  material  itself.    In  assigning  lessons  teachers  should 
be  guided  by  the  ability  of  their  students  and  other  conditions. 

It  is  highly  desirable  that  the  whole  book  be  covered  as  it  stands  but  omissions 
may  be  made  if  this  is  done  with  a  definite  plan.  The  work  should  be  complete 
from  some  point  of  view  and  the  continuity  of  the  narrative  should  be  preserved. 
The  Perean  ministry  of  Jesus  is  from  many  points  of  view  interesting  and  valu- 
able, but  it  consists  largely  of  discourses  and  contains  comparatively  few  events 
in  Jesus'  life.  Classes  which  must  cover  the  book  between  September  and  June 
may  devote  but  two  lessons  to  the  eight  chapters  given  to  this  ministry  by  simply 
reading  the  Bible  text  rapidly  and  taking  the  summary  in  paragraph  249  and  the 
review  questions  in  paragraph  253. 

5.  This  volume  is  based  upon  Stevens  and  Burton,  Harmony  of 
the  Gospels,  third  revised  edition,  1904.    While  the  possession  of  that 
book  by  the  student  is  desirable,  it  is  not  indispensable,  since  the 
references  to  the  passages  treated  are  conspicuously  given. 

Some  teachers  will  prefer  that  students  construct  their  own  harmonies. 
This  may  be  done  by  cutting  the  parallel  passages  cited  out  of  two  inexpensive 
testaments  and  pasting  them  into  a  blank  book  in  parallel  columns  under  the 
proper  headings. 

6.  These  studies  provide  for  thorough  historical  and  constructive 
work.    But  through  them  all,  however  exacting  and  intellectual  they 
may  seem,  the  aim  has  been  to  enrich  the  religious  life  through  a 
closer  and  deeper  knowledge  of  the  life  of  Jesus.    Were  it  not  for  this 
aim,  not  one  page  of  the  book  would  have  been  written. 


BOOKS  ON  THE  LIFE  OF  JESUS  AND  KINDRED  TOPICS 

SCHURER,  The  Jewish  People  in  the  Time  of  Jesus  Christ.    Division  I,  2  vols. ; 

Division  II,  3  vols.    New  York:  Scribners.    $8.00. 

Very  complete  with  full  references  to  literature.     The  larger  topics  are  treated 
with  literary  ability. 

MATHEWS,  A  History  of  New  Testament  Times  in  Palestine.    New  York: 

Macmillan.     $o .  75. 

Gives  the  essentials  in  the  briefest  form. 
EDERSHEIM,  Jewish  Social  Life.    London:   Religious  Tract  Society.    Pp.  342. 

$1.25. 

Illuminating  and  interesting. 

GEORGE  ADAM  SMITH,  The  Historical  Geography  of  the  Holy  Land.    New 

York:  Armstrong.    $4.50. 
MAcCoUN,  The  Holy  Land  in  Geography  and  History;  with  154  maps.     2  vols. 

Chicago  and  New  York:  Revell.    $2.00. 

Smith  is  fuller  and  more  scholarly.     MacCoun's  small  volumes  are  very  attractive 
and  contain  maps  of  every  kind  and  for  every  locality  in  Palestine. 

BURTON,  Relief  Map  of  Palestine,  conforming  to  the  surveys  of  the  Palestine 
Exploration  Fund.    41X28  inches.    Chicago:  Atlas  School  Supply  House. 

$12. CO. 

Small  reproductions  of  this  map,  without  names,  in  heavy  brown  cardboard,  can 
be  procured  of  the  Sunday-school  supply  houses  for  5  cents  apiece,  $3 .00  a  hundred. 

American  Revised  Bible.    New  York:  Nelson  &  Co.,  or  American  Bible  Society. 

All  styles  and  prices,  including  Bibles  with  references,  dictionaries,  and 

concordances. 

The  excellence  of  the  American  Revision  of  the  Bible  is  being  more  and  more 
recognized. 

WEYMOUTH,  The  New  Testament  in  Modern  Speech.    London:   James  Clarke 

&Co.    $1.25. 
STEVENS  AND  BURTON,  A  Harmony  of  the  Gospels  for  Historical  Study.    New 

York:  Scribners.    $1.00. 

This  Life  of  Christ  is  based  on  this  harmony. 

TRUMBULL,  A   Pilgrimage  to  Jerusalem.    Philadelphia:    The  Sunday-School 

Times  Co.    $2.50. 

Illustrated  by  many  recent  and  excellent  photographs  of  scenes  in  Palestine. 
HASTINGS,  A  New  Dictionary  of  the  Bible;  with  maps  and  illustrations  complete 

in  one  volume.    New  York:  Scribners.    $5.00  (in  press). 

Do  not  confuse  with  the  five- volume  edition  of  Hastings,  published  some  years  ago. 

BURTON,  A  Short  Introduction  to  the  Gospels.    Chicago:    The  University  of 
Chicago  Press.    Pp.  144.    $1.00. 

13 


14  BOOKS  ON  THE  LIFE  OF  JESUS  AND  KINDRED  TOPICS 

EDERSHEIM,  The  Life  and  Times  of  Jesus  the  Messiah.    Two  vols.    New  York: 
Longmans,  Green  &  Co.    $1.50. 

FARRAR,  The  Life  of  Christ.     New  York:  E.  P.  Button.    $z  .50. 
RHEES,  The  Life  of  Christ.    New  York:  Scribners.    $1.25. 

SANDAY,  Article  "Jesus  Christ"  in  Vol.  II  of  Hastings,  Bible  Dictionary.    New 
York:  Scribners.    Also  published  separately  by  Scribners  at  $1.00. 

ANDREWS,  The  Life  of  Our  Lord  upon  the  Earth.    Revised  edition,  1895.    New 
York:  Scribners.    $2.50. 

STALKER,  The  Life  of  Jesus  Christ.    New  York:  Scribners.    45  cents;  large-type 
edition,  $i  .50. 

GILBERT,  The  Student's  Life  of  Jesus.    New  York:  Macmillan.    $1.25  net. 

FORBUSH,  The  Boy's  Life  of  Christ.    Pp.  320.    New  York:  Funk  &  Wagnalls. 

$1.25. 

Edersheim  is  full  and  contains  detailed  explanations  of  Jewish  customs.  Farrar 
is  vivid  in  its  style  and  very  popular.  Rhees  is  topical  and  has  references  to  litera- 
ture. Sanday  is  not  a  narrative  life,  but  deals  with  the  larger  questions  of  Christ's 
ministry  in  a  scholarly  and  interesting  way.  Andrews  is  largely  devoted  to  chronology 
and  geography.  Stalker  is  very  brief  but  notably  clear  and  sympathetic  and  adapted 
to  those  whose  time  for  study  is  limited.  The  words  "Student's"  and  "Boys'" 
sufficiently  describe,  perhaps,  the  books  of  Gilbert  and  Forbush. 

SEELEY,  Ecce  Homo.    Pp.  369.    Boston:  Little,  Brown  &  Co.    $1.00. 

A  group  of  studies  upon  the  work  of  Jesus  which  have  held  a  high  position  for 
many  years. 

HUGHES,  The  Manliness  of  Christ.    Published  in  several  forms;  inexpensive. 

By  the  author  of  Tom  Brown's  School  Days  and  written  in  the  direct  and  lively 
style  of  that  famous  book. 

BRUCE,  The  Training  of  the  Twelve.    New  York:  Armstrong.    $2.50. 

A  strong  and  discriminating  book  upon  a  part  of  the  work  of  Jesus  which  is 
sometimes  neglected. 

SPEER,  Studies  of  "The  Man  Christ  Jesus."    New  York:   International  Com- 
mittee of  Y.  M.  C.  A.    $0.65. 
By  one  of  the  most  successful  workers  with  young  men  in  America. 

JENKS,  The  Political  and  Social  Significance  of  the  Life  and  Teachings  of  Jesus. 
New  York:  International  Committee  of  Y.  M.  C.  A.    $0.50. 

MATHEWS,  The  Social  Teaching  of  Jesus.    New  York:   Macmillan.     Pp.  235. 

$1.50. 
UNDERWOOD  AND  UNDERWOOD,  Stereographs  to  illustrate  the  Life  of  Jesus. 

A  set  of  thirty-six  is  sold  in  a  case  for  $6 .  oo. 

These  views  are  referred  to  by  number  in  this  volume.  A  book  has  been  prepared 
by  W.  B.  Forbush  called  Travel  Lessons  on  the  Life  oj  Jesus  (New  York:  Underwood. 
$o .  50),  which  explains  these  thirty-six  views  and  the  method  of  using  them. 

For  further  references  as  to  poems  and  pictures,  see  paragraph  33.  See  also 
under  "Art,"  "Literature,"  "Poetry,"  in  the  Index  of  Names  and  Subjects;  and 
note  the  Index  of  Passages  on  pp.  304  ff .  The  specially  prepared  notebook 
published  by  the  University  of  Chicago  Press  to  accompany  this  volume  con- 
tains additional  maps  and  pictures. 


HISTORICAL  INTRODUCTION 
PALESTINE  DURING  THE  LAST  TWO  CENTURIES  BEFORE  CHRIST 

i.  Judea  before  the  Rise  of  the  Maccabees. — When  Alexander 
the  Great  died  in  323  B.  c.,  his  vast  empire  was  divided  among  his 
generals,  and  after  years  of  fighting  there  finally  emerged  four  strong 
kingdoms,  or,  as  some  call  them,  empires.  Of  these  the  two  strong- 
est were  Egypt  and  Syria.  Palestine  lay  between  these  two  states, 
and.  as  all  the  great  roads  ran  through  it,  and  as  it  was  certain  to  be 
very  important  in  the  case  of  war,  to  say  nothing  about  its  tribute, 
each  state  endeavored  to  hold  it.  So  it  was  thrown  back  and  forth 
between  them.  It  was  altogether  too  small  and  weak  to  make  any 
objection,  and  it  paid  its  tribute  to  Egypt  or  Syria,  as  the  circumstances 
demanded,  or  even  divided  it  between  them.  For  almost  the  entire 
century,  from  300  to  200  B.  c.,  it  was  under  the  power  of  Egypt.  At 
last,  however,  in  198  B.  c.,  Antiochus  III,  the  Great,  finally  got 
possession  of  the  entire  region,  and  Judea  was  firmly  in  the  power  of 
Syria. 

Though  there  were  many  Jews  all  over  Palestine  they  actually 
controlled  and  infused  with  their  ideas  only  a  little  territory  about 
Jerusalem  no  larger  than  a  fair-sized  American  county.  This  was 
called  Judea.  Not  only  were  Samaria,  Galilee,  and  the  east- Jordan 
regions  situated,outside  of  Judea,  but  it  was  even  smaller  than  the  old 
Kingdom  of  Judah,  for  the  Philistine  cities  of  the  plain  encroached 
upon  it  on  the  west  and  the  Idumeans  had  invaded  the  South  Country, 
even  occupying  the  stronghold  Hebron.  Not  only  did  Judea  center 
about  Jerusalem,  but  it  might  evt  n  be  said  that  Judea  was  Jerusalem, 
just  as  the  Roman  Empire  was  once  nothing  but  the  city  of  Rome  and 
the  fields  about  it.  Its  very  government  was  that  of  Jerusalem.  For 
although  the  high  priest,  the  head  of  the  Jewish  religion,  was  at  the 
head  of  the  state,  he  was  assisted  by  the  town  council  or  senate  of 
Jerusalem.  This  senate  was  the  highest  court,  but  it  also  made  such 
laws  as  were  needed;  and,  together  with  its  presiding  officer,  the  high 
priest,  administered  the  government.  By  the  time  of  Jesus  this  senate 

15 


l6  LIFE  OF   CHRIS1 

had  lost  some  of  its  powers  and  had  become  somewhat  different  in 
character.  It  was  then  known  as  the  Sanhedrin. 

So  it  is  clear  that  whatever  history  Judea  should  ever  make  would 
have  to  be  centered  around  its  sacred  capital,  where  its  high  priest 
presided  over  the  priests  in  the  great  temple  and  over  the  elders  in  the 
senate.  Now  this  close  union  of  religion  and  politics  was  to  have  very 
important  results.  For  if  one  were  touched,  the  other  would  be,  too, 
and  if  the  Jews  should  be  suspected  of  being  untrue  subjects  of  Syria, 
a  part  of  their  punishment  would  almost  certainly  fall  upon  their 
religion.  And  this  is  what  actually  happened. 

It  must  not  be  thought  that  the  influence  of  Alexander  ended  with 
his  early  death.  His  farsighted  statesmanship  led  to  the  spread  and 
permanence  of  Greek  ideas  over  the  whole  world.  The  Greek  lan- 
guage, literature,  art,  religion,  government,  planted  in  the  seventy 
cities  founded  by  Alexander,  attracted  attention  and  gained  favor  in 
contrast  with  the  generally  inferior  ideals  of  the  Orient.  Judea  felt 
this  influence.  So  this  period  from  323  B.  c.  to  the  time  of  the  Mac- 
cabees is  called  the  "  Greek  Period"  of  Jewish  history,  not  the  Egyp- 
tian nor  the  Syrian. 

The  Jews  engaged  in  trade  all  over  the  world  were  obliged  to 
learn  and  use  Greek,  the  language  of  commerce,  and  about  250  B.  c. 
a  translation  of  the  Jewish  scriptures  from  Hebrew  into  Greek  was 
begun,  partly  to  give  foreign  people  everywhere  a  chance  to  read  them, 
partly,  however,  to  make  them  accessible  to  those  Jews  scattered 
everywhere  who  could  not  read  Hebrew.  This  translation,  called  the 
Septuagint,  was  undertaken  under  the  direction  of  King  Ptolemy  II 
(Philadelphus),  patron  of  Greek  learning,  for  his  library  in  Alexandria, 
Egypt.  The  writers  of  the  New  Testament  quote  from  this  version  of 
the  Old  Testament  more  frequently  than  from  the  original  Hebrew 
version.  Owing  to  special  favors  accorded  them  throngs  of  Jews 
came  to  Alexandria  and  participated  in  the  Greek  studies  for  which 
it  was  famous.  It  became  next  to  Jerusalem  the  greatest  Jewish 
center  in  the  world,  and  from  it  must  have  gone  out  a  constant  influ- 
ence tending  toward  the  introduction  of  Greek  ideas  into  Jerusalem. 
But  Jerusalem  itself  was  girt  by  a  circle  of  cities,  Greek,  or  fast 
becoming  Greek — Samaria  on  the  north,  Philadelphia  on  the  east 
across  the  Jordan,  Askelon  and  Gaza  on  the  west.  It  is  no  wonder 


PALESTINE   BEFORE   CHRIST  I'J 

that  a  strong  party  of  influential  Jews  favored  the  introduction  of 
Greek  ideas.  We  read  of  a  Greek  school  and  gymnasium  erected  by 
the  Jews;  of  neglect  of  the  law,  circumcision,  and  the  Sabbath;  of 
priests  playing  with  the  discus,  and  of  a  high  priest  who  sent  to  Tyre 
a  large  offering  for  Heracles. 

But  this  Greek,  or  Hellenizing,  tendency  among  the  Jews  was 
checked  in  a  remarkable  way.  Antiochus  the  Great,  who  had  taken 
Judea  from  Egypt  but  had  himself  been  defeated  by  the  Romans 
in  190  B.  c.,  had  a  son,  Antiochus,  later  called  Antiochus  Epiphanes, 
who  came  to  the  throne  of  Syria  in  175  B.  c.  The  new  king  was  an 
enthusiast  for  all  things  Greek,  including  the  Greek  religion.  Almost 
immediately  he  became  involved  in  war  with  Egypt.  He  made  expe- 
dition after  expedition  against  that  country,  but  each  time  was  pre- 
vented by  the  interposition  of  the  Romans  or  by  some  defeat  from 
gaining  a  complete  victory.  In  the  course  of  these  campaigns  he  be- 
came convinced  that  the  most  religious  people  among  the  Jews — the 
scribes  and  their  disciples,  or,  as  they  were  also  called,  the  Pious — were 
more  friendly  to  Egypt  than  they  were  to  him.  So  he  determined  to 
punish  them.  He  sacked  Jerusalem,  broke  down  its  walls,  and  carried 
off  all  the  sacred  vessels  from  the  temple.  But  this  was  not  the  worst. 
He  determined  to  break  down  the  Jewish  religion,  since  he  regarded 
it  as  the  one  thing  that  kept  the  Jews  from  becoming  good  subjects  of 
Syria.  Being  a  rash,  impulsive  man,  he  went  about  his  work  very 
savagely.  Many  were  put  to  death  for  reading  the  law,  for  observing 
Jewish  rites,  for  refusing  the  flesh  of  swine.  He  sent  out  officers  to 
-see  that  the  Jews  obeyed  him  and  many  of  the  party  of  the  Pious  were 
killed  or  forced  to  hide  in  caves  in  the  mountains/ 'where  they  lived 
like  beasts  and  fed  on  herbs."  The  temple  in  Jerusalem  was  dese- 
crated by  the  impure  revels  of  the  Greek  worship  and  dedicated  to 
Zeus,  and  a  pig  was  sacrificed  to  Zeus  upon  an  altar  built  upon  the 
great  altar  of  burnt  sacrifice.  He  compelled  the  Jews  to  eat  food 
offered  to  idols  and  to  go  in  procession  to  Bacchus,  carrying  ivy. 

2.  The  Revolt  of  the  Maccabees  and  the  Pious. — But  the  Hebrew 
law  and  the  sanctuary  found  their  champion  in  Judas,  called  Macca- 
baeus,  i.  e.,  the  hammer  (cf.  Charles  Martel).  In  the  words  of  a 
Jewish  historian  (I  Mace.  3:3,4),  "he  put  on  a  breast  plate  as  a  giant 
and  girt  his  warlike  harness  about  him,  and  he  made  battles,  protect- 


1 8  LIFE   OF   CHRIST 

ing  the  host  with  his  sword.  In  his  acts  he  was  like  a  lion  and  like  a 
lion's  whelp  roaring  for  his  prey."  His  courage  and  religious  faith 
combined  with  the  mad  excesses  of  Antiochus  brought  to  his  standard 
not  only  the  Pious  but  all  who  loved  the  nation.  "All  his  brethren 
helped  him  and  fought  with  cheerfulness  the  battle  of  Israel"  (I  Mace. 

3:2). 

In  his  first  battle  he  killed  the  opposing  general  Apollonius,  took 
away  his  sword;  and  thereafter  fought  with  it  all  his  life  long.  Again 
and  again  he  defeated  armies  sent  against  him  by  Syria — armies  which 
outnumbered  his  own  three  or  four  to  one.  Once  the  Syrian  general 
was  so  sure  of  victory  that  he  bargained  with  the  merchants  to  sell 
them  Jewish  captives  at  the  rate  of  ninety  for  a  talent,  hoping  thus  to 
pay  the  tribute  owed  by  Syria  to  Rome.  The  slave  dealers  followed 
the  army  so  closely  that  when  Judas  conquered  he  took  from  them 
the  very  money  they  intended  to  pay  for  the  Jewish  slaves  and  used  it 
in  the  defense  of  the  "sanctuary  and  the  laws."  These  words  "sanc- 
tuary and  the  laws"  were  continually  in  the  mouth  of  Judas.  On  the 
eve  of  battle  he  gave  his  soldiers  such  watch  words  as  "  The  Help  of 
God"  and  sent  them  into  battle  "fighting  with  their  hands  and  pray- 
ing to  God  with  their  hearts."  See  the  spirited  account  of  the  Battle 
of  Beth-horon  in  Longfellow,  Judas  Maccabaeus,  Act  III. 

He  succeeded  in  recovering  Jerusalem,  all  but  the  citadel, 
cleansed  the  polluted  and  neglected  temple  in  the  court  of  which  he 
found  "shrubs  growing  as  in  the  mountains,"  and  reconsecrated  it 
with  "songs  and  citherns  and  harps  and  cymbals"  in  December,  165 
B.  c.  In  161  B.  c.  the  Syrians  coming  into  Judea  with  overwhelming 
numbers  defeated  and  killed  Judas  Maccabaeus. 

3.  The  Rise  of  the  New  Theocracy  of  Judea.— But  the  death  of 
Judas  did  not  check  the  revolt.  His  brothers,  first  Jonathan  and  then 
Simon,  carried  it  forward  until,  owing  in  part  to  dissension  between 
rivals  for  the  throne  of  Syria,  they  recovered  the  citadel  of  Jerusalem 
and  Judea  became  practically  independent.  Furthermore,  first  Jona- 
than and  then  Simon  was  made  high  priest,  as  well  as  military  and 
civil  head  of  the  state,  and  the  office  was  declared  hereditary  in  the 
family  of  the  latter.  The  son  and  grandson  of  Simon  were  warriors 
and  gradually  by  diplomacy  and  arms  extended  the  bounds  of  Judea 
until  they  included  Philistia,  Idumea,  the  country  east  of  the  Jordan, 


PALESTINE   BEFORE   CHRIST  IQ 

Samaria,  Galilee,  and  indeed  almost  all  that  had  been  ruled  over  by 
Solomon. 

Judas  Maccabaeus  had  been  very  much  opposed  to  the  Greek 
influence  of  his  day  and  full  of  zeal  for  the  law.  He,  therefore,  as  a 
rule  had  the  support  of  the  party  of  the  Pious,  who  in  consequence  of 
his  successes  grew  stronger  and  stronger,  while  the  Jews  who  sympa- 
thized to  any  degree  with  the  Greeks  grew  weaker  and  fewer.  But 
when  the  later  Maccabees,  even  though  they  were  high  priests,  showed 
little  regard  for  religion,  formed  foreign  alliances,  and  gave  them- 
selves almost  exclusively  to  politics  and  war,  the  Pious  opposed  them 
and  gradually  began  to  be  known  as  Pharisees,  i.  e.,  Separatists,  be- 
cause they  wanted  Judea  to  make  no  foreign  alliances  and  to  devote 
all  its  energies  to  keeping  aloof  from  everything  that  was  defiling 
from  their  point  of  view,  i.  e.,  not  Jewish.  When  thus  opposed  the 
Maccabaean  high  priests  sought  the  support  of  the  liberal  party  or 
Saddu'cees,  whose  fathers  had  been  among  those  who  had  favored  the 
introduction  of  Greek  customs.  The  Sadducees  thus  in  alliance 
with  the  priesthood  and  with  the  rulers  became  influential  but  were 
never  so  popular  with  the  people  as  the  Pharisees.  Schiirer  (Div. 
I,  Vol.  I,  pp.  2,  3)  thus  sums  up  the  results  of  the  Maccabaean 
period,  165  to  63  B.  c. : 

This  Pharisaic  tendency  had  its  origin  in  conflicts  of  the  Maccabaean  Age. 
During  the  course  of  these  national  struggles  the  legalistic  (paragraph  366)  party 
not  only  obtained  the  victory  over  those  favorably  inclined  toward  Greek  learning 
and  customs,  but  also  secured  the  entire  confidence  of  the  people  so  that  they  (i.  e., 
the  legalistic  party)  were  encouraged  to  put  forth  claims  of  the  most  extravagant 
and  immoderate  description.  The  scribes  were  now  the  rulers  of  the  people. 
No  other  intellectual  or  political  force  was  sufficiently  strong  to  counteract  their 
influence  in  any  appreciable  degree.  The  battles  of  the  Maccabaean  Age,  however, 
were  also  epoch-making  in  the  political  history  of  the  Jews.  By  them  was  the 
foundation  laid  for  the  construction  of  an  independent  Jewish  commonwealth. 
....  Judea  became  an  independent  state  under  native  princes,  and  continued 
in  this  position  until  conquered  by  the  Romans. 

4.  Roman  Rule. — The  Romans  had  established  a  protectorate 
over  the  East  by  defeating  Antiochus  the  Great  of  Syria  at  Magnesia 
in  190  B.  c.  (see  paragraph  i).  They  did  not  see  fit  to  govern  it 
directly,  but  exacted  a  great  tribute  from  Syria  and  exercised  control 
over  the  larger  affairs  of  the  kingdom  as  it  seemed  best  to  them. 


20  LIFE   OF   CHRIST 

I  Mace.,  chap.  8,  tells  how  Judas  Maccabaeus  made  a  treaty  with 
them  and  gives  the  exact  words  of  the  treaty.  (This  chapter  is  very 
illuminating  as  to  the  way  in  which  Rome  was  regarded  by  the  Jews  of 
that  day.  It  is  quoted  in  part  with  comment  in  Goodspeed,  History  of 
the  Ancient  World,  p.  315.)  We  have  seen,  too  (paragraph  i),  how 
Rome  kept  Antiochus  Epiphanes  from  successfully  invading  Egypt. 

Finally,  however,  the  increasing  disorders  of  the  East  compelled 
Rome  to  take  a  more  direct  share  in  its  government  and  Pompey  the 
Great,  in  large  measure  because  of  the  eloquence  of  Cicero  in  his 
speech  for  the  Manilian  law,  was  sent  out  in  66  B.  c.  to  conquer 
Mithradates  and  regulate  the  affairs  of  the  Orient.  While  there  he 
was  appealed  to  by  two  rival  Maccabaean  high  priests — the  brothers 
Hyrcanus  II  and  Aristobulus — who  were  actually  at  war.  He  settled 
the  matter  by  conquering  Jerusalem  for  the  Romans  after  a  bloody 
conflict,  and  is  said  to  have  entered  the  temple  and  penetrated  even 
into  the  holy  of  holies  sword  in  hand. 

This  was  in  63  B.  c.,  only  a  few  weeks  from  the  time  when  Cicero 
in  Rome  was  delivering  his  speeches  against  Catiline  in  which  he 
poises  the  world-wide  conquests  of  Pompey.  The  Jews  became 
subject  to  Rome  and  never  again  established  their  independence. 
Bompey  made  Hyrcanus  II  high  priest,  but  did  not  allow  him  to  be 
king.  In  fact,  most  of  the  administration  of  the  state  was  in  the 
hands  of  a  very  keen,  able  man,  Antipater,  who  was  not  a  real  Jew, 
but  an  Idumean,  and  who  had  been  for  some  time  the  chief  adviser  of 
the  weak  Hyrcanus  II. 

5.  Herod  the  Great. — This  condition  of  affairs  lasted  for  several 
years,  Antipater  being  aided  in  the  government  by  his  two  sons, 
Phasael  and  Herod.  The  Jews,  especially  the  members  of  the  San- 
hedrin,  as  the  senate  of  Jerusalem  was  now  called,  hated  Herod  most 
heartily,  since  he  was  very  severe  in  maintaining  order  in  Galilee,  and 
usurped  what  they  believed  their  prerogative,  especially  in  the  matter 
of  inflicting  the  death  penalty.  But  when  Antipater  was  killed  by  a 
rival,  it  looked  as  if  his  sons  might  succeed  him  in  the  control  of 
Hyrcanus  II  and  the  state.  This  aroused  dangerous  and  violent 
opposition.  Phasael  came  to  his  death  and  for  many  years  Herod 
occupied  a  precarious  position.  But  finally,  by  his  indomitable 
energy  in  crushing  opposition  and  his  cunning  in  securing  the  support 


PALESTINE   BEFORE   CHRIST  21 

of  the  Roman  rulers,  he  was  victorious,  and  in  37  B.  c.  established  him- 
self as  king  over  all  Palestine.  In  order  to  preserve  the  Maccabaean 
succession  he  married  Mariamme,  a  princess  of  that  house. 

Herod  was  an  unscrupulous  man,  but  for  many  years  (37-4  B.  c.) 
he  maintained  peace  on  the  frontier  and  peace  within  his  kingdom.  His 
subjects  seldom  loved  him,  but  they  never  rebelled  against  him.  He 
was  a  great  builder,  not  only  of  temples  and  colonnades  in  heathen  cities, 
and  of  public  buildings  at  Jerusalem,  but  of  entire  cities  as  well.  In  his 
treatment  of  the  Jews  themselves  Herod  mingled  severity  and  gener- 
osity. He  put  down  disorders  very  cruelly,  but  in  time  of  famine  he 
remitted  taxes,  and  even  sold  his  gold  dishes  to  buy  food  for  his  people. 
The  Pharisees  did  not  like  him,  for  he  surrounded  himself  with  learned 
Greeks,  built  heathen  temples  in  Palestine,  and  had  Greek  games  cele- 
brated every  four  years  at  Jerusalem.  He  also  deposed  and  appointed 
high  priests  in  a  most  arbitrary  way,  many  of  those  appointed  being 
Hellenistic  Jews  from  Alexandria.  Yet,  in  order  to  secure  the  good- 
will of  the  priests  and  the  people  at  large,  he  rebuilt  the  temple  with  great 
magnificence,  and  surrounded  it  with  huge  pillars  and  marble  courts. 

During  the  earlier  and  the  later  years  of  his  reign  he  was  especially 
anxious  about  making  his  position  as  king  secure,  and  executed  every 
person  he  thought  might  prove  a  dangerous  rival.  Among  his  victims 
were  Hyrcanus  II,  his  own  wife  Mariamme,  and  her  mother  and 
brother,  his  own  uncle,  and  three  of  his  sons.  When  he  died  the 
people  begged  Augustus  not  to  appoint  any  more  kings. 

6.  Palestine  after  the  Death  of  Herod  I. — But  Augustus  paid  no 
attention  to  this  request,  and  divided  the  kingdom  of  Herod,  according 
to  the  king's  will,  between  his  three  sons.  Archelaus  had  Judea, 
Samaria,  and  Idumea,  until  he  was  removed  for  bad  government  in 
6  A.  D.,  when  his  territory  was  made  into  the  Roman  province  of  Judea. 
Herod  Antipas  had  the  tetrarchy  of  Galilee  and  Perea.  Herod  Philip 
had  another  tetrarchy  composed  of  a  number  of  small  territories  lying 
to  the  east  of  Galilee.  These  were  the  three  political  divisions  of 
Palestine  during  all  the  lifetime  of  Jesus  save  the  first  few  months. 


7.  Questions  and  Suggestions  for  Study. — (i)*  What  two  king- 
doms strove  to  gain  possession  of  Palestine  and  why  P1     (2)  What  is 

1  The  questions  distinguished  by  a  *  are  for  written  answers;  see  "Suggestions 
for  Using  the  Book,"  p.  n. 


22  LIFE   OF   CHRIST 

the  period  of  Egyptian  control ?  (3)  What  of  Syrian?  (4)*  What 
was  the  geographical  extent  of  Judea  at  this  time  ?  (5)*  Show  clearly 
the  close  connection  between  religion  and  politics  in  Judea.  (6)* 
Give  some  of  the  ways  in  which  the  spread  of  Greek  ideas  influenced 
the  Jews.  (7)  In  what  ways  did  Antiochus  Epiphanes  offend  and 
oppress  the  Jews  ? 

(8)*  Show  from  the  narrative  the  religious  character  of  the  revolt 
under  Judas  Maccabaeus.  (9)  What  qualities  and  actions  of  his 
would  attract  the  people  ? 

(10)  Describe  the  success  of  the  Maccabaeans  who  followed  Judas, 
(i  i)  Why  did  they  fail  to  retain  the  support  of  the  Pious  ?  (12)*  What 
were  the  religious  and  political  results  of  the  Maccabaean  period  ? 

(13)  When  and  where  did  the  Romans  conquer  Syria?  (14)* 
When  and  why  did  they  take  away  the  independence  of  Judea  ? 

(15)  Describe  the  character  of  Herod  the  Great.  (16)  Account 
for  his  rise  to  supreme  power.  (17)  What  good  things  did  he  do? 
(18)*  Describe  his  attitude  to  the  Jews.  (19)  What  great  Romans 
were  connected  more  or  less  directly  with  the  history  of  the  Jews  ? 

8.  Supplementary  Topics  for  Study. — i.  The  general  influence  of 
world-history  upon  that  of  the  Jews  in  the  centuries  immediately 
before  Jesus. 

The  greatest  work  is  that  of  SCHURER,  The  Jewish  People  in  the  Time  of  Jesus 
Christ,  Div.  I,  Vols.  I,  II.  Smaller  books  are:  MATHEWS,  A  History  of  New  Testa- 
ment Times  in  Palestine;  RIGGS,  History  of  the  Jewish  People  during  the  Maccabean 
and  Roman  Periods.  Consult  also  KENT.  History  of  the  Jewish  People  during  the 
Babylonian,  Persian  and  Greek  Periods;  STEVENS  AND  BURTON,  Harmony  oj  the 
Gospels,  Appendix  VI,  "Leading  Events  of  Jewish  History." 

2.  Greek  influence  among  the  Jews. 

KENT,  pp.  271-322;  SCHURER,  Div.  I,  Vol.  I,  pp.  194-218;  GOODSPEED,  pp. 
208-39,  especially  p.  221,  "Comparative  Studies,"  Question  3. 

3.  The  Heroic  Element  in  Judas  Maccabaeus. 

The  apocryphal  books  of  I  and  II  Maccabees  found  in  many  family  Bibles)  and 
LONGFELLOW,  Judas  Maccabaeus. 

4.  Herod  the  Great. 

SCHURER,  Div.  I,  Vol.  I  (with  full  bibliography). 


PART  I 
THE  THIRTY  YEARS  OF  PRIVATE  LIFE 


CHAPTER  I 

THE  SOURCES  OF  OUR   KNOWLEDGE  OF  THE  LIFE  OF  JESUS: 
THE  ORIGIN  AND  PURPOSE  OF  THE  GOSPELS 

9  (§  i).  Prologue  of  John's  Gospel.1  John  i:  1-18. 

10  (§  2).  Preface  of  Luke's  Gospel.  Luke  i :  1-4. 

To  THE  TEACHER. — This  introductory  matter  may  be  omitted  for  a  time  in  the 
case  of  those  pupils  who  can  best  be  interested  by  immediately  taking  up  the  narrative 
of  Christ's  life.  After  a  few  weeks,  however,  even  the  youngest  will  feel  the  need  of 
knowing  what  is  here  presented  and  will  ask  questions  about  it.  Then  use  the  chap- 
ter, at  least  for  reference. 

9  (§  i).  Prologue  of  John's  Gospel. — John  1:1-18. — These  verses, 
commonly  called  the  prologue  of  the  Gospel  of  John,  are  not,  strictly 
speaking,  a  part  of  the  gospel  narrative  of  the  life  of  Jesus  on  earth, 
but  are  prefixed  to  the  gospel  somewhat  as  a  modern  writer  puts  a 
preface  or  an  introduction  to  his  book.  They  stand  before  and  some- 
what apart  from  the  narrative  of  the  book,  and  are  designed,  by  the 
use  of  words  which  were  familiar  to  those  who  would  read  the  book, 
to  set  forth  a  true  conception  of  Jesus  as  the  one  mediator  between 
God  and  the  world,  the  Word  of  God  become  flesh. 

John  here  emphasizes  especially  these  thoughts:  The  Word  of 
God,  he  through  whom  God  has  expressed  himself  to  the  world,  is 
one  who  perfectly  reveals  God;  he  was  "in  the  beginning;"  as  far 
back  as  thought  can  go  he  was  already  there;  existed,  moreover,  in 

1  When  the  title  of  a  division  of  a  chapter  is  preceded  by  two  numbers,  one  in  pa- 
rentheses, the  latter  number  preceded  by  §,  the  latter  refers  to  the  corresponding  section 
in  the  Harmony  of  the  Gospels  for  Historical  Study,  by  WILLIAM  ARNOLD  STEVENS  and 
ERNEST  DEWITT  BURTON.  The  titles  bearing  this  double  notation  are  taken  from  that 
book  by  permission  of  the  publishers,  Charles  Scribner's  Sons.  It  is  suggested  that 
the  numbered  divisions  of  the  present  book  be  referred  to  as  paragraphs,  the  divisions 
of  the  Harmony  distinguished  by  the  §  being  called  sections.  Thus  paragraph  9  of 
this  book  (see  above)  deals  with  §  i  of  the  Harmony.  Paragraphs  bearing  but  one 
number  deal  with  matters  for  which  there  is  no  exactly  corresponding  section  in  the 
Harmony. 

23 


24  LIFE  OF  CHRIST 

"fellowship  with  God;"  was  himself  "God."  All  things  that  are 
came  into  existence  through  him;  he  is  the  sole  and  only  agent  of 
creation;  he  has  always  been  in  the  world,  giving  light  to  men;  they 
have  tried  to  shut  out  the  light,  but  have  never  wholly  succeeded ;  the 
light  has  gone  on  shining,  giving  light  to  every  man  that  conies  into 
the  world,  and  life  to  all  that  receive  him,  who  thus  become  sons  of 
God.  And  now  indeed  he  has  become  man,  and  we  have  seen  his 
glory,  revealing  to  us  truly,  as  an  only  son  reveals  a  father,  the  glorious 
nature  of  God. 

The  pupil  should  study  the  above  summary  carefully,  comparing  every  sentence 
of  it  with  the  prologue  of  John's  Gospel  and  also  with  the  similar  prologue  to  John's 
first  epistle  (vss.  1-4).  He  should  concentrate  his  study  on  the  ideas  conveyed  by 
"beginning,"  "Word,"  "reveal,"  and,  in  the  epistle,  "declare,"  "life,"  "fellowship." 

10  (§  2).  Preface  of  Luke's  Gospel. — Luke  1:1-4. — These  verses, 
commonly  called  the  preface  of  Luke's  Gospel,  should  be  read  very 
attentively.  They  contain  the  only  distinct  statement  by  a  gospel 
writer  of  the  material  which  he  had  at  his  command,  and  the  method 
in  accordance  with  which  he  worked  in  producing  his  book.  John 
20:30,  31  is  the  only  other  passage  in  which  a  gospel  writer  states 
what  his  purpose  in  writing  was.  These  verses  (Luke  1:1-4)  state 
or  imply  several  facts  of  great  interest.  Consider  what  we  learn 
from  them  as  to  what  had  at  the  time  of  this  preface  already  been 
written  about  Jesus;  as  to  the  kind  of  testimony  upon  which  these 
writings  were  based;  as  to  Luke's  care  and  method  and  purpose  in 
writing. 

ii.  The  Gospels. — For  the  meaning  of  this  Saxon  term,  cf. 
Matt.  4:23  with  Luke  4:18  (using  margin,  Revised  Version,  in  each 
case).  See  also  Luke  2:10.  They  were  all  written  by  disciples  of 
Jesus,  and  two  of  them  bear  the  names  of  apostles.  They  are  all 
written  in  Greek;  cf.  paragraph  i.  They  were  all  written  between 
60  A.  D.  and  about  100  A.  D. 

They  are  not  and  do  not  profess  to  be  complete  histories,  but  we 
have  in  them  four  pictures  of  Jesus.  These  pictures  differ  from 
each  other  because  the  men  who  painted  them,  though  all  believers 
in  Jesus,  differed  widely  in  personality,  surroundings,  and  training, 
and  also  because  of  the  different  natures  and  needs  of  the  people  for 
whom  the  several  pictures  of  Jesus  were  intended.  The  better  we 


ORIGIN   AND   PURPOSE   OF   THE   GOSPELS  2$ 

understand  for  what  readers  each  evangelist  (writer  of  evangel  or 
gospel)  wrote,  and  what  he  wished  by  his  gospel  to  do  for  them,  the 
more  perfectly  can  we  understand  his  book  and  the  Jesus  of  whom 
he  writes.  For  this  reason  a  brief  study  of  the  characteristics  of 
each  gospel  is  here  given. 

12.  The   Gospel  of  Mark. — The  gospel  which  stands  second  in 
order  in  our  Bibles  is  the  shortest,  the  simplest,  and  probably  also 
the  oldest  of  the  four.     It  has  no  prologue,  like  John's;  no  preface, 
like  Luke's;  no  story  of  the  infancy  of  Jesus,  as  have  Matthew  and 
Luke;  but,  after  a  very  brief  sketch  of  the  work  of  John  the  Baptist, 
goes  on  to  tell  the  story  of  Jesus'  public  ministry,  dwelling  here  espe- 
cially on  his  deeds  and  reporting  his  discourses  much  less  fully  than 
any  of  the  other  three.     It  is  the  majestic  figure  of  Jesus,  as  he 
walked  and  worked  and  taught  among  men,  that  has  impressed  the 
writer,  and  it  is  this  that  he  seeks  to  bring  before  his  readers. 
"Power"  has  often  been  said — and  justly — to  be  the  keyword  and 
thought  of  the  gospel. 

The  Mark  to  whom  from  early  times  the  gospel  has  been  ascribed 
is  doubtless  the  John  Mark  mentioned  in  Acts  12:12,  25;  13:5,  13; 
Z5:37>  395  Col.  4:10;  Philem.  24;  I  Peter  5:13;  II  Tim.  4:11. 
Very  ancient  tradition  affirms  a  connection  of  the  apostle  Peter  with 
this  gospel;  and  it  is  more  than  likely  that  Mark  derived  a  consider- 
able part  of  his  material  from  what  he  had  heard  Peter  teh1  concern- 
ing Jesus.  The  gospel  was  probably  put  forth  before,  but  not  long 
before,  70  A.  D. 

13.  The  Gospel  of  Matthew. — Of  all  our  four  gospels  Matthew 
has  the  most  distinctly  Jewish  tone  and  color.     Apart  from  any  tradi- 
tion respecting  its  author,  the  gospel  itself  would  show  us  that  it  was 
written  by  a  Jew  and  for  Jews.     Notice  its  very  first  phrase,  "The 
book  of  the  generation  of  Jesus  Christ,  the  son  of  David,  the  son  of 
Abraham;"  its  frequent  references  to  the  fulfilment  of  Old  Testa- 
ment prophecies  (1:23;   2:6,  15,  17,  18,  23,  etc.);   its  use  of  Jewish 
names,  such  as  "the  holy  city"  (4:5),  "the  lost  sheep  of  the  house 
of  Israel"  (10:6;    15:24),  and  numerous  other  indications  scattered 
through  the  gospel.     It  is  evidently  the  purpose  of  the  writer  to  con- 
firm the  faith  of  his  fellow  Jewish  Christians  in  Jesus  as  the  Messiah 
foretold  in  prophecy. 


26  LIFE   OF   CHRIST 

Of  Matthew  the  apostle  the  New  Testament  gives  us  very  little 
account  beyond  the  fact  that  he  was  a  publican  (or  tax  gatherer)  and 
thus  a  business  man  of  some  means,  when  Jesus  called  him  to  follow 
him  (Matt.  9:9;  10:3). 

Many  of  the  narratives  in  Matthew  are  found  in  nearly  the  same 
words  in  Mark,  though  not  infrequently  the  order  of  events  is  different 
in  the  two  gospels.  It  is  probable  that  in  these  cases  the  narrative 
in  Matthew  is  derived  from  Mark,  the  change  of  order  being  usually 
due  to  a  desire  to  bring  the  narratives  into  connection  with  the  teach- 
ings which  they  illustrate,  or  to  bring  teachings  on  the  same  subject 
together.  For  this  reason  in  studying  the  life  of  Christ  we  usually 
follow  Mark's  order  in  preference  to  Matthew's.  Our  Gospel  of 
Matthew  was  probably  published  not  many  years  after  the  Gospel 
of  Mark. 

14.  The  Gospel  of  Luke. — The  Luke  whose  name  our  Third  Gospel 
bears  is  undoubtedly  the  beloved  physician  whom  the  apostle  Paul 
mentions  in  Philem.  24;  Col.  4:14;  II  Tim.  4:11.  These  passages 
show  him  to  have  been  a  companion  and  fellow-worker  of  the  apostle. 
If,  as  is  generally  believed,  he  was  present  wherever  he  uses  the  pro- 
noun "we"  in  the  Acts  narrative,  then  Acts  16:10-40;  20:6;  21:17; 
chaps.  27,  28,  tell  us  of  journeys  which  he  took  with  the  apostle. 

The  preface  of  Luke  (see  paragraph  10)  prepares  us  not  to  expect 
a  distinct  argumentative  purpose  in  his  gospel,  such  as  we  find  in 
Matthew.  His  aim  was  to  tell,  as  completely  as  the  facts  accessible 
to  him  permitted,  the  story  of  Jesus'  life,  and  this  that  he  might  furnish 
to  Christians  trustworthy  information  concerning  that  life  as  a  whole, 
rather  than  to  prove  any  particular  proposition  concerning  him.  In 
both  respects  the  book  corresponds  with  this  expectation. 

Yet  the  gospel  is  not  wholly  without  a  distinctive  character  of 
its  own.  Emphasizing  the  power  of  Jesus  less  strongly  than  does 
Mark,  it  presents  what  may  perhaps  be  called  in  a  very  broad  sense 
the  social  side  of  his  life  and  teachings  more  emphatically.  The 
intimate  relation  of  Jesus  with  mankind,  in  the  family,  in  the  Jewish 
church,  and  in  the  state;  his  subjection  to  the  law,  Jewish  and  Roman; 
his  obedience  to  parents ;  his  friendship  for  the  publicans  and  sinners, 
for  all  however  low  or  poor — these  things  appear  in  Luke  as  in  no 
other  gospel. 


ORIGIN   AND   PURPOSE   OF   THE   GOSPELS  27 

This  gospel  was  put  forth  about  the  same  time  as  Matthew's, 
not  far  from  80  A.  D. 

15.  The  Gospel  of   John. — In  John  20:31  we  read:    "But  these 
are  written  that  ye  may  believe  [i.  e.,  continue  to  believe]  that  Jesus 
is  the  Christ,  the  Son  of  God,  and  that  believing  ye.  may  have  [i.  e.} 
continue  to  have]  life  in  his  name."     From  these  words  it  is  evident 
that  the  gospel  was  written  to  maintain  the  faith  of  the  readers  in 
Jesus  as  the  Christ,  the  Son  of  God,  and  so  also  their  spiritual  life  in 
him.     This  is  confirmed  also  by  the  whole  gospel,  which,  in  chaps. 
1-4,  gives  examples  of  the  beginnings  of  faith  in  Jesus,  and  of  unbelief; 
in  chaps.  5-12  depicts  the  growth  of  faith  and  unbelief;  in  chaps.  13- 
17  shows  the  reward  of  faith  in  the  fuller  revelation  of  Jesus  to  his 
disciples;   in  chaps.  18,  19,  the  apparent  triumph  and  dreadful  cul- 
mination of  unbelief  in  putting  Jesus  to  death;   and  in  chap.  20,  the 
triumph  of  Jesus  over  death,  justifying  and  confirming  faith.     The 
Gospel  of  John  was  written  in  all  probability  for  gentile  Christians. 
It  was  quite  certainly  the  latest  of  our  gospels  and  was  probably 
published  about  100  A.  D. 

The  gospel  has  been  from  very  early  days  attributed  to  John  the 
apostle,  son  of  Zebedee,  so  often  referred  to  in  the  other  gospels, 
though  never  mentioned  by  name  in  this  one ;  and  this  tradition  is  sus- 
tained by  the  fact  that  the  gospel  contains  many  evidences  of  having 
proceeded  from  one  who  had  lived  on  intimate  terms  with  Jesus. 

1 6.  Other  Sources  for  the  Life  of  Jesus. — In  the  study  of  the  life 
of  Jesus  it  is  usual  to  depend  almost  entirely  upon  the  four  gospels, 
and  this  plan  will  be  followed  in  the  present  study.     But  it  is  well  to 
remember  that  there  are  other  valuable  sources,  some  of  them  older 
than  our  gospels.     If  all  our  four  gospels  had  perished  in  the  early 
centuries,  and  every  quotation  from  them  also,  we  should  still  know 
much  about  Jesus. 

(a)  Non-Christian  writers  could  tell  us  something.  Josephus,  the 
Jewish  historian,  mentions  Jesus  in  one  passage  (Antiquities,  xx,  9,  i), 
and  perhaps  also  in  another  (Ant.,  xviii,  3,  3).  Tacitus,  the  Roman 
historian,  speaks  of  him  in  his  Annals  (xv,  44),  as  also  Pliny  in  his 
Letters  (x,  96),  to  which  is  to  be  added  a  possible  reference  in  Sue- 
tonius (Vita  Claudii,  chap.  xxv).  The  Talmud,  the  great  Jewish  law- 
book,  repeatedly  refers  to  Jesus  under  slight  disguises. 


28  LIFE   OF   CHRIST 

(b)  The  very  existence  of  the  Christian  church  and  the  records  of  its 
history  attest  the  existence  of  Jesus,  and  bear  important  testimony  as 
to  his  character,  influence,  and  date.     This  most  valuable  testimony, 
often  forgotten,  is  of  the  highest  significance. 

(c)  The  epistles  of  the  New  Testament,  especially  the  letters  of 
Paul,  bear  very  important  testimony.     A  life  of  Jesus  based  on  the 
epistles  of  Paul  would  be  meager,  indeed,  compared  with  the  gospel 
record,  but.  if  we  had  not  the  gospels,  would  be  of  inestimable  value. 
As  matters  are,  the  testimony  of  Paul  has  a  peculiar  value,  because  it 
comes  directly  from  the  pen  of  an  apostle  well  trained  in  the  learning 
of  his  time  and  yet  of  independent  and  masterful  character  who  was 
at  first  a  vigorous  opponent  of  the  faith  in  Jesus,  and  because  Paul's 
letters  are  older  than  any  of  our  gospels.     From  these  writings  alone 
we  could  learn  the  great  capital  facts  respecting  Jesus. 

(d)  The  land  of  Palestine  is  sometimes  called  "the  Fifth  Gospel," 
because  a  study  of  it  so  illumines  and  enlarges  the  four  written  gospels. 
By  the  study  of  the  Holy  Land  we  mean  a  study  not  only  of  its 
geography,  valuable  as  that  is,  but  also  of  its  history  and  its  customs. 
Its  customs  may  be  the  more  easily  studied  because  they  have  con- 
tinued to  this  day,  unchanged  to  a  degree  almost  incredible  to  an 
American.    The  ideal  way  to  study  Palestine  is  by  a  personal  visit,  and 
this  method  is  becoming  every  year  more  feasible  and  more  widely 
adopted.    In  1904,  for  instance,  eight  hundred  Bible  students  from  the 
United  States  chartered  a  great  steamer  and  attended  a  World's  Sunday 
School  Convention  in  Jerusalem.     Many  who  read  these  lines  may 
look  forward  to  treading  some  day  the  very  soil  on  which  Jesus  walked. 

Meanwhile  we  have  the  excellent  books  on  Palestine  referred 
to  elsewhere  (see  e.  g.,  pp.  13,  14),  and  may  get  much  help  from  maps 
and  pictures,  especially  relief  maps  and  stereoscopic  pictures,  because 
these  by  giving  the  third  dimension  produce  the  impression  of  reality 
impossible  in  the  ordinary  representation  on  a  flat  surface.  The 
Introduction  has  shown  us  some  of  the  historical  influences  which 
produced  the  Palestine  of  Jesus'  day;  the  next  two  chapters  contain 
much  about  the  geography  and  the  customs  of  the  land. 


17.  Questions  and  Suggestions  for    Study. — (i)    Read  carefully 
John  i :  1-18  and  paragraph  9.     (2)*  What  are  the  main  ideas  of  the 


ORIGIN   AND   PURPOSE   OF   THE   GOSPELS  2  9 

prologue?  (3)  What  is  the  probable  purpose  of  the  references  to 
John  the  Baptist  in  vss.  7,  8,  15?  (4)  What  relation  does  the  pro- 
logue sustain  to  the  rest  of  the  gospel? 

(5)*  Read  carefully  Luke  1:1-4  and  paragraph  10;  then  state 
what  these  verses  show  respecting  early  gospel  writings  and  the 
method  and  purpose  of  Luke. 

(6)*  What  is  the  meaning  of  the  word  "gospel"?  (7)  In  what 
respects  do  the  gospels  agree?  (8)  What  produces  the  differences 
in  them  ? 

(9)*  State  the  chief  peculiarities  of  the  Gospel  of  Mark.  (10) 
Give  a  short  sketch  of  the  life  of  Mark,  using  the  Scripture  references 
given,  (n)  What  relation  did  the  apostle  Peter  probably  have  to 
this  gospel  ?  (12)  What  words  of  Peter  in  Acts  appropriately  describe 
Jesus  as  presented  in  this  gospel?  (Acts  1:21;  10:38.)  (13)  When 
was  this  gospel  pu1.  forth  ? 

(14)*  In  what  way  does  the  Gospel  of  Matthew  indicate  its  Jewish 
character?  (15)  What  does  the  gospel  itself  show  to  have  been 
the  purpose  of  the  evangelist  in  writing  it?  (16)  What  habit  of 
writing  has  he  as  to  the  order  of  the  teachings  of  Jesus?  (17)  What 
do  we  know  about  Matthew's  life?  (18)  When  was  his  gospel 
published  ? 

(19)  Who  was  Luke  the  evangelist?  (20)*  What  phase  of  Jesus' 
life  and  teaching  does  he  specially  emphasize?  (21)  When  was  the 
Gospel  of  Luke  published  ? 

(22)*  In  what  words  does  the  Gospel  of  John  state  its  own  pur- 

^pose?     Explain  the  meaning  of  these  words.     (23)  Show  from  an 

analysis  of  the  gospel  itself  how  it  carries  out  this  purpose.     (24)  For 

whom  was  it  specially  written?     (25)  From  whom  does  this  gospel 

take  its  name  ? 

(26)*  From  what  sources  other  than  the  four  gospels  can  we 
derive  information  concerning  the  life  of  Jesus?  (27)*  Name  three 
non-Christian  writers  who  speak  of  him  in  their  works.  (28)  How 
do  the  existence  and  records  of  the  Christian  church  bear  witness 
to  his  life  ?  (29)  What  part  of  the  New  Testament  outside  the  gospels 
contains  the  most  valuable  evidence?  (30)*  What  gives  peculiar 
value  to  the  testimony  of  the  epistles  of  Paul  ?  (31)  What  influences 
in  the  two  centuries  before  Christ  changed  the  character  and  sur- 


30  LIFE   OF   CHRIST 

roundings  of  the  Jews  and  how  did  they  change  them?  See  para- 
graphs 1-6.  (32)  What  are  the  best  substitutes  we  can  find  for  a  trip 
to  Palestine  ? 

1 8.  Constructive  Work. — Let  the  student  in  not  more  than  three 
hundred  words    write  chap,  i  for  his  "  Life   of    Christ "   in    four 
paragraphs: 

1.  The  sources  for  the  life  of  Jesus. 

2.  A  very  short  description  of  each  of  the  four  principal  sources, 
so  as  to  show  the  difference  between  them. 

3.  What  the  preface  of  Luke  shows  as  to  how  he  made  his  book. 

4.  What  the  preface  of  John  shows  as  to  the  work  of  Christ. 

19.  Supplementary   Topics   for  Study.— i.  The   sources  of   the 
life  of  Jesus  (in  general). 

ANTHONY,  An  Introduction  to  the  Life  0}  Jesus  (especially  useful  on  the  extra- 
biblical  sources);  GILBERT,  The  Student's  Life  of  Jesus,  pp.  13-78;  SANDAY,  art. 
"Jesus  Christ, "  in  HASTINGS,  A  Dictionary  of  the  Bible,  also  published  as  a  separate 
book;  BURTON,  in  Biblical  World,  December,  1895. 

2.  The  testimony  of  the  epistles  to  the  life  of  Jesus.     A  very 
instructive  study  may  be  made  by  reading  through  the  epistles  of  Paul 
and  gathering  all  the  references  which  he  makes  to  the  life  of  Jesus, 
and  then  arranging  these  so  as  to  give  his  connected  testimony,  and 
noting  what  facts  in  Jesus'  life  he  emphasizes. 

KNOWLING,  Witness  of  the  Epistles;   GILBERT,  Life  of  Jesus,  pp.  74-78. 

3.  The  Gospels. 

GLOAG,  Introduction  to  the  Synoptic  Gospels;  DODS,  Introduction  to  the  New  Testa- 
ment; BRUCE,  in  Expositor's  Greek  Testament;  BURTON,  A  Short  Introduction  to  the 
Gospels. 

CHAPTER  II 

THE  ANNUNCIATIONS 

(§  3).  The  Two  Genealogies. 

Matt.  1:1-17.  Luke  3:23-38. 

21  (§4).  Birth  of  John  the  Baptist  Promised. 

Luke  1:5-25. 

22  (§  5).  The  Annunciation  to  Mary.  Luke  1:26-38. 

24  (§  6).  The  Annunciation  to  Joseph. 

Matt.  1:18-25. 

25  (§  7).  Mary's  Visit  to  Elisabeth.  Luke  i  :3Q-s6. 

20.  The  Gospel  Narratives  of  the  Birth  of  Jesus. — The  narratives 
which  are  studied  in  chaps,  ii,  iii,  and  iv  of  this  volume  are  found  in 


THE   ANNUNCIATIONS  3! 

the  gospels  of  Matthew  and  Luke.  Our  oldest  gospel,  Mark,  contains 
no  story  of  the  infancy,  and  the  same  was  doubtless  true  of  the  Gospel 
of  Matthew  in  its  oldest  form.  There  is  other  evidence  also  to 
indicate  that  the  earliest  narratives  of  the  life  of  Jesus,  both  oral  and 
written,  began  with  the  public  ministry  of  Jesus  or,  to  speak  more 
exactly,  with  the  ministry  of  John  the  Baptist  (Mark  i :  i ;  Acts  1:21, 
22;  10:36,  37).  We  must  therefore  think  of  these  accounts  of  the 
birth  and  infancy  of  Jesus,  found  in  Matthew  and  Luke,  as  having 
been  published  some  time  after  the  facts  respecting  the  other  periods 
of  Jesus'  life  had  become  well  known,  probably  after  the  death  of  Peter 
and  Paul,  which  occurred  some  thirty  or  forty  years  after  the  death 
of  Jesus.  Then  for  the  first  time  these  records  came  to  the  knowl- 
edge of  Christians  generally. 

In  the  early  chapters  of  Matthew  and  Luke  there  are  certain 
difficulties  that  have  long  perplexed  Christian  scholars.  It  does  not 
fall  within  the  scope  and  plan  of  this  book  to  discuss  these  difficulties. 
They  can  be  properly  dealt  with  only  by  those  who  have  had  experi- 
ence in  the  historical  method  of  study,  and  a  fuller  knowledge  of 
the  life  of  Jesus  and  of  the  early  Christian  church  than  most  of 
those  who  use  this  book  can  be  expected  to  possess.  They  will  find 
themselves  best  equipped  for  later  and  deeper  research  by  a  thorough 
mastery  of  the  exact  statements  of  these  sources  for  the  birth  and 
infancy  of  Jesus.  To  the  study  of  these  statements  just  as  they  stand 
upon  the  page  we  shall  for  the  present  confine  ourselves. 

It  should  not  be  inferred  because  there  are  difficulties  that 
~these  chapters  are  of  inferior  worth  to  us.  They  not  only  furnish 
us  evidence  as  to  the  time,  place,  and  circumstances  of  the  birth  of 
John  the  Baptist  and  of  Jesus,  but  help  us  to  breathe  the  atmosphere 
into  which  Jesus  was  born  and  to  share  the  inspiring  hopes  of  a  coming 
deliverer  cherished  by  the  Jewish  people  of  his  day.  Matthew  empha- 
sizes the  Christian  conviction  that  Jesus  was  the  Messiah,  the  King 
anointed  of  God,  promised  in  the  Old  Testament.  Luke's  story, 
on  the  other  hand,  expresses  in  the  elevated  language  of  Hebrew 
poetry  the  exalted  conception  which  the  followers  of  Jesus  held  of 
him  as  the  Son  of  God  and  Savior  of  the  world,  born  of  a  woman 
and  kin  of  every  son  of  Adam. 

The  word  "Annunciation,"  used  in  the  title  to  this  chapter,  is  used 


32  LIFE  OF   CHRIST 

in  its  strictest  technical  sense  of  the  announcement  of  the  birth  of 
Jesus  made  to  his  mother  Mary  and  in  a  wider  sense  of  other  announce- 
ments of  the  same  event  at  about  the  same  time.  These  annuncia- 
tions convey  a  lofty  conception  of  Jesus'  mission  to  the  world.  The 
words  of  the  angel  and  the  way  in  which  these  words  were  received 
can  be  understood  only  when  we  remember  that  the  devout  Jews  had 
for  many  years  been  expecting  and  praying  for  the  Messiah  and  for  a 
forerunner  who  should  prepare  the  way  for  his  coming.  See  Luke 
2:25,  26  and  notes  on  Mark  1:2;  also  paragraphs  34  and  58. 

21  (§4).    Birth  of  John  the  Baptist  Promised. — Luke  1:5-25.— 
Vs.  5, "  Herod,  king  of  Judea,"  viz.,  Herod  the  Great ;  cf.  paragraph  5. 
"Of  the  course  of  Abijah":  cf.  I  Chron.  23:6;    24:1,  10.     Vs.  p, 
"his  lot  was,"  rather,  it  fell  to  him  by  lot.     The  different  duties  of 
the  worship  were  assigned  by  lot,  and  the  burning  of  the  incense  was 
considered  the  most  honorable  part  of  the  daily  service.     Vs.  n, 
"on  the  right  side  of  the  altar  of  incense":  i.  e.,  the  right  hand  to 
one  looking  from  the  Holy  of  Holies — the  south.     In  the  holy  place 
the  altar  stood  just  in  front  of  the  veil  separating  it  from  the  Holy 
of  Holies,  the  table  for  the  shewbread  being  on  one  side  of  the  holy 
place,  and  the  golden  candlestick  on  the  other.     The  position  of  the 
angel  is  therefore  as  if  he  had  just  come  out  of  the  Holy  of  Holies. 
See,  for  the  altar,  Exod.  30:1-10.     Vs.  17,  "in  the  spirit  and  power 
of  Elijah,"  etc. :  reproving  the  people  for  their  sins,  as  Elijah  had 
done.     See  Mai.  4:5,  6.    "To  turn  the  hearts  of  the  fathers  to  the 
children,"  i.e.,  bring  fathers  and  children  into  union  and  sympathy. 
Vs.  23,  "departed  unto  his  house."     Cf.  "for  the  place  of  his  house" 
vss.  39,  40. 

22  (§5).    The  Annunciation  to  Mary. — Luke  1:26-38. — Vs.  26, 
"the  angel  Gabriel":  cf.  vs.  19.     "Nazareth":  see  paragraph  23. 
Vs.  27,  "of  the  house  of   David":    most  naturally  understood  to 
refer  to  Joseph.     Vss.  32,  jj.    These  verses  predict  of  Jesus  those 
things  which  in  II  Sam.  7:12-17  are  promised  to  the  Son  of  David. 
Compare  with  these  words  those  of  the  Jewish  hymn  quoted  below 
in  paragraph  34.     Vs.  35,  "  The  Holy  Ghost,"  etc. — observe  the  cor- 
respondence between  the  character  of  the  power  to  which  the  birth 
of  the  child  is  due  and  that  of  the  child  himself.     It  is  upon  this  that 
the  emphasis  of  the  sentence  is  thrown. 


THE   ANNUNCIATIONS  33 

23.  Nazareth. — About  opposite  the  southern  end  of  the  Sea  of 
Galilee  the  range  of  mountains  that  forms  so  large  a  part  of  western 
Palestine  is  deflected  to  the  west,  terminating  in  the  abrupt  mass  of 
Carmel,  and  leaving  in  the  general  line  of  the  range  a  considerable 
triangular  plain — the  famous  plain  of  Jezreel  or  Esdraelon.  Here 
more  than  one  of  Israel's  great  battles  were  fought.  East  of  it  lies 
Mt.  Gilboa,  where  Saul  was  slain  together  with  his  son  Jonathan 
whose  "soul  was  knit"  to  the  soul  of  David,  the  great  ancestor  of 
Jesus  (I  Sam.,  chap.  31;  II  Sam.,  chap,  i),  and  at  the  foot  of 
Gilboa,  too,  lies  the  spring  where  Gideon  tested  his  army  before 
they  attacked  the  Midianites  (Judg.,  chaps.  6  and  7);  at  Mount 
Tabor  near  by,  the  Jewish  Joan  of  Arc,  Deborah,  defeated  the  army 
of  Sisera  (Judg.,  chaps.  4  and  5).  On  Mount  Carmel,  jutting  out 
into  the  sea,  Elijah  defied  and  slew  the  prophets  of  Jezebel 
(I  Kings,  chap.  18),  and  through  the  plain  of  Jezreel  many 
years  later  Jehu  drove  furiously  to  slay  the  wicked  queen  (II  Kings, 
chap.  9).  All  these  historic  places  are  plainly  seen  from  a  range 
of  hills  bounding  the  plain  on  the  north,  sometimes  called  the 
Nazareth  range. 

The  highest  point  of  these  hills  is  at  Neby  Sa'in,  1,602  feet 
above  the  sea.  Between  Neby  Sa'in  and  the  plain  of  Esdrae- 
lon, about  two  miles  south  of  the  former,  is  Jebel  Kafsy,  1,280 
feet  above  the  sea-level,  nearly  1,000  feet  above  Esdraelon.  Climb 
Kafsy  from  Esdraelon,  and  looking  into  and  across  the  valley 
— more  exactly  it  is  a  saucer-like  basin — between  Kafsy  and  Sa'in, 
-you  will  see  the  village  of  El-Nasira  on  the  southern  slope  of 
Sa'in,  450  feet  below  its  peak.  The  town  contains  7,000  to 
8,000  inhabitants,  and  its  very  name  identifies  it  as  Nazareth,  the 
home  of  Joseph  and  Mary.  In  the  time  of  Jesus  it  was  perhaps  no 
larger  than  it  is  today,  and  possibly  was  not  in  quite  the  same  location. 
Its  noble  spring,  however,  now  known  as  the  Virgin's  Fountain,  was 
unquestionably  where  it  is  today,  and  on  the  great  hill  that  rises 
behind  it  Jesus  often  watched  the  ships  on  the  Mediterranean,  less 
than  twenty  miles  away,  and  the  caravans  as  they  went  along  the 
great  road  a  little  to  the  east  of  the  town,  or  on  their  way  across  Esdrae- 
lon to  some  seaport  or  Egypt.  He  must,  too,  as  he  saw  Carmel  and 
Tabor  and  Gilboa  and  the  plain  of  Esdraelon,  have  recalled  with 


34  LIFE   OF   CHRIST 

quickened  pulse  the  "hero  tales"  of  his  nation  which  his  mother  had 
early  taught  him. 

Nazareth  is  so  secluded  that  you  do  not  see  it  until  right  upon 
it  and  it  has  never  been  upon  any  great  trade  route.  And  yet  in 
Jesus'  day  it  was  close  to  the  great  arteries  of  the  world's  trade, 
it  was  surrounded  by  important  towns,  and  in  its  streets 
mingled  many  races,  for  it  is  in  "  Galilee  of  the  Gentiles."  In  Jesus' 
day  as  in  ours  the  houses  were  white,  many  of  them  vine  clad  and 
surrounded  by  groves  of  olive,  fig,  orange,  pomegranate,  and  palm 
trees.  Then  as  now  the  mountains  were  tipped  with  snow  like 
Hermon,  or  covered  with  varied  vegetation  and  bespangled  with  a 
profusion  of  wild  flowers. 

See  GEORGE  ADAM  SMITH,  Historical  Geography  of  the  Holy  Land,  pp.  432-35; 
PARKER,  "A  Reminiscence  of  Nazareth,"  in  Biblical  World,  Vol.  VII,  p.  189;  BAE- 
DEKER, Palestine  and  Syria;  EDERSHEIM,  Lije  and  Times  o}  Jesus  the  Messiah,  Vol.  I, 
pp.  144-48;  ANDREWS,  Life  o)  Our  Lord,  pp.  104-8;  MERRILL,  Galilee  in  the  Time 
0}  Christ,  pp.  113-19;  GEORGE  ADAM  SMITH.  "Home  of  Our  Lord's  Childhood," 
in  Biblical  World,  Vol.  VIII,  pp.  435  ff.;  STALKER,  Lije  of  Christ,  p.  23;  UNDERWOOD, 
Travel  Lessons  on  the  Life  of  Jesus,  Stereograph  No.  4,  "Nazareth  and  the  Plain  of 
Esdraelon  at  Southwest,  Hills  Where  the  Boy  Jesus  Played;"  No.  5,  "Ancient  Foun- 
tain of  the  Virgin,  Where  Mary  Came  for  Water." 

24  (§6).   The  Annunciation  to  Joseph. — Matt.  1:18-25. — Vs.  19, 
"A  righteous  man  and  not  willing  to  make  her  a  public  example" :  his 
righteousness  would  deter  him,  on  the  one  side,  from  marrying  her 
while  suspicious  of  her  character,  and,  on  the  other,  from  publicly 
disgracing  her  whom  till  now  he  had  believed  in  as  a  pure  and  virtu- 
ous woman;    hence  he  is  disposed  to  adopt  the  middle  course:    to 
put  her  away,  but  not  publicly.     "Put  her  away,"  i.e.,  divorce; 
among  the  Jews  a  betrothal  could  be  broken  only  as  a  marriage  could, 
by  divorce.     Divorce  was  a  private  matter  between  the  two  parties, 
although  the  separation  would  come  to  be  known.     Vs.  21,  "for  it 
is  he  that  shall   save  his  people":   these  words  explain  the  name 
Jesus,  which  means  "Savior;"   "his  people"  would  mean  to  Joseph 
the  children  of   Israel.     "From   their   sins":    it  is  the  sins  of  the 
people  that  have  brought  them  into  distress,  and  salvation,  even  politi- 
cal salvation,  can  come  only  through  deliverance  from  their  sins. 

25  (§  7).  Mary's  Visit  to  Elisabeth. — Luke  1 139-56. — Vs.  39,  "the 
hill   country":    i.  e.,    probably    the    mountainous   region    south  of 


THE  ANNUNCIATIONS  35 

Jerusalem,  in  the  vicinity  of  Hebron ;  the  exact  home  of  Zacharias  is 
not  known.  Vss.  46-56.  This  psalm  of  Mary,  commonly  known  from 
the  first  word  of  the  Latin  version  as  the  "Magnificat"  is  expressed 
largely  in  the  language  of  the  Old  Testament  and  moves  largely  in  the 
atmosphere  which  characterizes  the  later  Jewish  psalm  quoted  in  para- 
graph 34.  A  study  of  the  references  in  any  good  reference  Bible  will 
show  vividly  how  largely  this  psalm  is  the  product  in  feeling,  thought, 
and  expression  of  the  influence  of  the  Jewish  scriptures.  In  particular 
compare  carefully  Hannah's  psalm  in  I  Sam.  2 :  i-io.  Vs.  52.  The 
general  truth  contained  in  this  verse  is  suggested  by  Mary's  own 
experience.  For  a  striking  comment  upon  it  and  a  reminder  of  the 
early  use  of  the  Magnificat  in  the  church,  read  Longfellow.  "King 
Robert  of  Sicily." 

26.  Questions  and  Suggestions  for  Study. — (i)  What  chapters  of 
the  gospels  contain  the  narrative  of  the  birth  and  infancy  of  John  the 
Baptist  and  Jesus?     (2)  At  what  point  in  the  life  of  Jesus  do  the 
earliest  gospels  begin?     (3)  Of  what  special  value  are  these  early 
narratives  of  the  infancy?     (4)  What  is  Matthew's  point  of  view 
in  his  narrative?     (5)  What  Luke's?     (6)  What  is  the  meaning  of 
the  word  "Annunciation"  ? 

(7)  What  are  the  most  marked  differences  in  the  two  genealogies 
in  Matt.  1:1-17  and  Luke  3:23-38? 

(8)  Describe  the  special  duty  of  Zacharias  in  the  temple.  (9)  What 
sort  of  son  was  promised  to  him  and  what  was  this  son  to  do  ? 

(10)*  Study  the  words  of  the  angel  to  Mary  and  state  what  sort 
of  son  she  was  to  have. 

(n)  Describe  the  objects  of  interest  in  and  near  Nazareth  and  study 
the  picture  (p.  34)  to  get  the  position  of  the  town  among  the  hills. 
(12)  Show  how  it  combined  seclusion  with  the  most  broad  and  stimu- 
lating influences.  (13)  If  you  could  spend  a  day  at  Nazareth,  how 
would  you  do  it  ? 

(14)  What  is  the  meaning  of  the  word  "Jesus"  ? 

(15)  Why  should  Mary  visit  Elisabeth?    Cf.  Luke  1:36.     (16)* 
Study  the  Song  of  Mary  and  state  what  feelings  it  seems  to  you  to 
express  most  strongly. 

27.  Constructive  Work. — It  is  a  most  important  part  of  the  plan 


36  LIFE   OF   CHRIST 

of  this  course  of  study  that  the  student  shall  write  his  own  "Life  of 
Christ."  This  must  of  course  be  done  chapter  by  chapter,  and  on 
the  basis  of  careful  study  of  the  gospels.  Every  pupil  is  therefore 
urged,  at  the  end  of  every  chapter's  study,  to  construct  for  himself  a 
corresponding  chapter  of  his  "Life  of  Christ."  This  work  if  done 
well  will  be  of  the  highest  value.  By  it  the  most  significant  facts  and 
their  relations  will  become  a  real  possession.  Three  simple  sugges- 
tions are  emphasized : 

1.  Be  sure  of  your  facts.     Study  the  gospel  account  carefully, 
seeking  to  find  its  exact  meaning,  and  avoid  all  doubtful  interpreta- 
tions and  mere  probabilities,  however  attractive. 

2.  Be  yourself,  expressing  yourself  in  your  own  way  and  empha- 
sizing those  parts  of  Jesus'  experience  which  appeal  to  you.     Use  the 
exact  words  of  the  text  where  they  express  aptly  your  idea  of  the 
meaning  of  the  whole,  but  do  not  make  your  "Life"  a  mere  patch- 
work. 

3.  Secure  brevity  by  grasping  essentials.     If  you  write  too  much 
you  will  become  weary  of  the  mere  mechanical  part  of  your  work 
and  will  give  it  up;  you  will  also  become  lost  in  details  and  miss  the 
dominant  ideas. 

Applying  these  suggestions  to  the  text  before  us,  we  may  write  a 
chapter  of  about  two  hundred  words  as  follows : 

There  lived  in  the  time  of  Herod  the  Great  at  Nazareth  in  Galilee  Mary,  a 
lowly  Jewish  girl,  and  her  betrothed  husband,  Joseph.  Mary  had  an  aged  kins- 
woman, Elisabeth,  who  lived  with  her  husband,  the  priest  Zacharias,  in  Judea. 
All  of  these  were  devout  Jews  who  believed  in  God  and  looked  for  the  coming 
of  the  Messiah. 

The  genealogy  of  Joseph  is  given  by  Matthew  and  by  Luke,  the  former  tracing 
his  line  of  descent  to  Abraham,  the  latter  to  Adam. 

It  was  announced  by  the  angel  Gabriel  to  Zacharias  while  burning  incense  in 
the  temple  that  his  wife  would  give  birth  to  the  forerunner  of  the  Messiah  who 
should  be  named  John  and  should  come  "in  the  spirit  and  power  of  Elijah." 
In  punishment  for  his  unbelief  Zacharias  at  once  became  dumb. 

Six  months  later  it  was  announced  to  Mary  by  the  same  angel  that  she  should 
become  the  mother  of  the  Messiah  who  should  be  named  Jesus,  which  means 
Savior.  A  similar  announcement  was  made  to  Joseph.  Mary  visited  Elisabeth 
and  on  her  approach  Elisabeth  pronounced  her  blessed  as  the  mother  of  the 
Messiah.  Then  Mary  broke  forth  into  a  psalm  expressing  humility,  faith,  and 
gratitude: 

"For  behold  from  henceforth  all  generations  shall  call  me  blessed." 


BIRTH   OF  JOHN  THE   BAPTIST  AND   OF  JESUS  37 

If  this  seems  too  much,  by  omitting  less  essential  facts,  but  still 
preserving  the  names  of  the  principal  characters,  the  substance  of 
the  Annunciations,  and  the  spirit  in  which  they  were  received,  we  may 
have  a  chapter  of  one  hundred  words  as  follows: 

There  lived  in  Palestine,  in  the  time  of  Herod  the  Great,  Mary  and  her 
betrothed  husband,  Joseph;  also  her  kinswoman  Elisabeth  and  her  husband,  the 
priest  Zacharias.  All  these  were  looking  for  the  coming  of  the  Messiah.  It  was 
announced  to  Zacharias  by  an  angel  that  his  wife  would  give  birth  to  the  fore- 
runner of  the  Messiah  to  be  named  John,  and  by  angels  to  Mary  and  Joseph 
separately,  that  Mary  would  become  the  mother  of  the  Messiah  to  be  named  Jesus 
(Savior).  Mary  visited  Elisabeth  and  both  expressed  their  joy  at  the  good  news, 
and  their  gratitude  to  God. 

Study  these  two  suggested  chapters  in  the  "Life  of  Christ,"  decide 
whether  you  prefer  the  longer  or  the  shorter,  and  prepare  your  own 
accordingly,  using  whatever  in  these  you  may  find  helpful. 

28.  Supplementary  Topics  for  Study. — i.  The  Genealogies. 

Articles  in  the  Bible  Dictionaries,  especially  those  of  SMITH  and  HASTINGS; 
ANDREWS,  Life  of  Our  Lord,  pp.  62-68. 

2.  The  class  of  devout  Jews  to  which  the  parents  of  John  and 
Jesus  belonged. 

SAND  AY,  Life  of  Christ,  sections  on  "The  Brighter  Side  of  Contemporary 
Judaism"  and  "The  Special  Seed-plot  of  Christianity;"  HASTINGS,  Bible  Dictionary, 
Vol.  II,  pp.  606-9. 


CHAPTER  III 

BIRTH  OF  JOHN  THE  BAPTIST  AND  OF  JESUS 

29  (§    8).  Birth  of  John  the  Baptist.  Luke  i :  57-80. 

3°  (§    9)-  Birth  of  Jesus  the  Christ.  Luke  2:1-7. 

[Matt.  1:18-25.] 

31  (§  10).  The  Angels  and  the  Shepherds.  Luke  2:8-20. 

29  (§8).  Birth  of  John  the  Baptist.— Luke  1:57-80.— Vs. 59,  "On 

the  eighth  day":  cf.  Gen.  17:12.  Vs.  69,  "horn  of  salvation":  the 
horn  as  a  sign  of  power  and  prosperity  is  commonly  used  in  the  Old 
Testament;  cf.  Ps.  132:17;  I  Sam.  2:10.  Vs.  78,  "the  dayspring" 
is  the  rising  sun  or  dawning  light :  for  the  same  figure  as  to  the  Mes- 
siah, see  Mai.  4:2  and  John  1:4,  5.  Vss.  68-79.  This  prophetic 
psalm  of  Zacharias  is  called  the"Benedictus"  from  the  first  word  of  it, 
meaning  blessed,  in  the  Latin  version.  It  has  been  used  in  Christian 


38  LIFE   OF   CHRIST 

worship  since  the  sixth  century.  Like  that  of  Mary  it  is  permeated 
with  the  patriotic  hope  and  joyful  expectation  of  a  son  of  David  who 
should  deliver  Israel  out  of  the  hand  of  their  enemies.  As  with  the 
prophets  of  old,  so  here  patriotism  and  religion  are  inseparably  mingled. 
The  hope  and  ideal  of  the  aged  priest  for  his  nation  are  clearly  seen 
in  vss.  74,  75.  Even  more  strongly  than  that  of  Mary  it  reminds 
us  of  the  hopes  cherished  by  the  psalmist  of  fifty  years  earlier  (para- 
graph 34),  and,  like  Mary's,  agrees  perfectly  with  the  circumstances 
and  occasion. 

30  (§  9).  Birth  of  Jesus  the  Christ. — Luke  2:1-7. — Vss.  i,  2.  We 
do  not  know  the  exact  date  of  the  enrolment  here  mentioned.     For  the 
surest  way  of  fixing  the  date  of  Jesus'  birth,  see  paragraph  37.     Vss. 
3,  4,  "to  his  own  city":  the  context  shows  that  this  means  the  city 
of  his  ancestors;  in  the  case  of  Joseph,  that  of  his  great  ancestor  David, 
i.  e.,  Bethlehem;   see  paragraph  32.     For  the  story  of  David's  con- 
nection with  Bethlehem,  see  the  Book  of  Ruth,  especially  4:17,22; 
I  Sam.,  chaps.  16  and  17;    II  Sam.   23:13-17.     Vs.  7,  "swaddling 
clothes":    these  are  narrow  bandages  wrapped  tightly  around  the 
body,  as  is  still  the  custom  in  some  European  countries.    "Laid  in  a 
manger" :  W.  M.  Thomson,  for  many  years  a  missionary  in  Palestine, 
says  there  is  nothing  remarkable  about  this  statement.     "Many  inns 
have  caverns  below  them  where  cattle  and  sheep  are  sheltered." 
He  says  further  (The  Land  and  the  Book,  p.  35): 

Throughout  this  country,  especially  in  mountain  villages,  a  part  of  the  one 
large  room  in  which  the  native  farmer  resides  is  often  fitted  up  with  mangers  for 
the  cattle;  the  rest  of  the  room,  some  two  or  three  feet  higher,  is  arranged  for  the 
accommodation  of  the  family.  The  mangers  are  generally  constructed  of  small 
stones  and  mortar  in  the  shape  of  a  shallow  box.  Cleaned  out  and  whitewashed 
as  they  often  are  in  .summer  when  not  required  for  the  animals,  they  would  make 
suitable  cribs  in  which  to  lay  little  babies. 

"O  little  town  of  Bethlehem  "Yet  in  thy  dark  streets  shineth 

How  still  we  see  thee  lie!  The  everlasting  light; 

Above  thy  deep  and  dreamless  sleep         The  hopes  and  fears  of  all  the  years 
The  silent  stars  go  by;  Are  met  in  thee  tonight." 

— PHILLIPS  BROOKS. 

31  (§  10).  The  Angels  and  the  Shepherds. — Luke  2:8-20. — Vs.  8, 
"shepherds  ....  keeping  watch  by  night  over  their  flock":    this 
does  not  decide  the  time  of  the  year.    In  a  mild  season  and  near 
the  towns  this  might  happen  in  any  month.     Vs.  9,  "the  glory  of  the 


BIRTH   OF   JOHN   THE   BAPTIST   AND    OF   JESUS  .    .     39 

Lord":  the  brightness  which  is  the  token  of  the  Lord's  presence; 
cf.  Exod.  16:7;  24:17;  Luke  9:31;  Acts  9:3;  II  Cor.  3:18.  Vs.  10, 
"to  all  the  people":  i.e.,  of  Israel;  the  message  and  the  salvation 
are  first  of  all  to  the  chosen  people.  Cf.  note  on  Matt.  1 121.  Vs.  10, 
"good  tidings":  cf.  paragraph  n.  Vs.  n,  "a  Savior":  recall  the 
message  of  the  angel  to  Mary,  Luke  1 131,  and  to  Joseph,  Matt.  1:21. 
Vs.  12,  "  and  this  shall  be  a  sign  to  you,"  i.  e.,  by  which  you  may 
know  •  that  my  message  is  true.  Vs.  14.  The  difference  between 
the  Common  and  Revised  Versions  in  this  angelic  song  is  due  to  a 
difference  of  one  letter  in  the  Greek  manuscripts  followed  by  the 
two  versions.  The  Revised  Version  is  almost  certainly  correct. 

32.  Bethlehem. — Bethlehem   may   well  be   called   the  "City  of 
Children,"  for,  were  it  not  for  children,  and,  above  all,  the  Child,  it 
would  hardly  be  remembered.     The  modern  town,  which  still  is 
known  as  B£t  Lahem,  is  beautifully  situated,  about  five  miles  from 
Jerusalem,  on  the  side  and  summit  of  a  semicircle  of  hills  twenty- 
seven  hundred  feet  high.     All  about  it  are  olive  groves  and  vineyards, 
pasture  lands  and  grain-fields.     It  is,  indeed,  as  its  name  says,  a 
"House  of  Food."     Today,  it  has  about  eight  thousand  inhabitants 
most  of  whom  are'  Greek  Christians,  and  contains  several  schools 
for  boys  and  girls.     Its  most  celebrated  building  is,  of  course,  the 
noble  Church  of  the  Nativity — or,  more  properly,  of  St.  Mary — built 
over  the  cave  in  which  tradition,  going  back  to  the  second  century, 
declares  Jesus  was  born. 

HENDERSON,  Palestine,  p.  149;  GEORGE  ADAM  SMITH,  Historical  Geography  oj 
the  Holy  Land,  p.  318;  BAEDEKER,  Palestine  and  Syria,  p.  121;  MATHEWS,  "Bethle- 
hem, the  City  of  Children,"  in  Biblical  World,  Vol.  X,  p.  473;  UNDERWOOD,  Stereo- 
graph No.  2,  "  The  Main  Street  of  Bethlehem  Leading  from  the  Church  of  Nativity;" 
No.  3,  "In  Bethlehem  of  Judea"  (public  square). 

33.  The  Nativity  in  Poetry,  Song,  and  Art. — The  beautiful  gospel 
narratives  of  the  birth  and   infancy  of  Jesus  have   furnished  the 
inspiration  for  some  of  the  most  notable  productions  of  Christian  art 
in  painting,  sculpture,  music,  and  poetry.     The  study  of  these  artistic 
creations  will  help  us  to  realize  more  keenly  the  facts  and  concep- 
tions which  they  portray,  and  to  feel  in  some  such  way  as  an  eye- 
witness the  deep  significance  of  the  facts.     We  cannot  afford  to  neglect 
Christian  art. 


4O  LIFE   OF   CHRIST 

There  are  in  In  Excelsis  for  School  and  Chapel  (Century  Co.)  about  forty  songs 
on  the  Nativity.  PHILIP  SCHAFF,  Christ  in  Song,  has  sixty-nine,  and  we  have 
such  longer  poems  as  JOHN  MILTON,  "On  the  Morning  of  Christ's  Nativity;" 
LONGFELLOW,  "The  Nativity,"  in  The  Golden  Legend;  SIR  EDWIN  ARNOLD,  "At 
Bethlehem,"  in  The  Light  oj  the  World;  and  MRS.  BROWNING,  "The  Virgin  Mary  to 
the  Child  Jesus." 

HANDEL'S  great  oratorio,  The  Messiah,  is  often  given  in  larger  places. 

In  pictures  we  have  the  stereoscopic  views  published  by  Underwood  and  Under- 
wood, New  York  City;  on  which,  see  Bibliography,  pp.  13,  14.  We  have  the  penny 
pictures  of  the  "Leeper  Series"  (Hammond  Publishing  Co.,  Milwaukee);  The 
Sunday-School  Times  (Philadelphia),  and  the  Wilde  Co.  (Boston  and  Chicago).  The 
last-named  firm  also  publishes  a  volume  called  The  Great  Painters1  Gospel,  by  H.  T. 
BAILEY,  and  there  are  the  following  volumes  made  up  largely  of  pictures:  The  Lije 
oj  Our  Lord  Jesus  Christ,  by  J.  J.  TISSOT  (McClure-Tissot  Co.,  New  York);  Miss 
HURLL,  The  Madonna  in  Art  (Houghton,  Mifflin  &  Co.);  FARRAR,  The  Lije  oj  Christ 
as  Represented  in  Art  (Macmillan);  VAN  DYKE,  The  Christ-Child  in  Art  (Harpers); 
W.  E.  BARTON,  Jesus  oj  Nazareth  (Pilgrim  Press);  SPARROW,  The  Gospels  in  Art 
(Hodder  and  Stoughton).  The  December  Biblical  World  for  a  number  of  years  (1895, 
1896,  1897,  1898,  1901,  1905)  has  been  a  Christmas  number  and  has  contained  many 
appropriate  pictures.  For  a  full  list  of  all  available  pictures,  see  SMITH,  A  Complete 
Handbook  of  Religious  Pictures  (N.  Y.  S.  S.  Commission,  416  Lafayette  St.,  New  York 
City;  price  five  cents). 

34.  A  Messianic  Psalm  of  the  Pharisees. — With  the  words  of 
the  angel  in  Luke  i : 31-33,  the  psalm  of  Mary  in  Luke  1 146-55,  the 
psalm  of  Zacharias,  Luke  i :  68-79,  an^  the  words  of  Simeon  and  Anna, 
Luke  2:28-38,  it  is  very  interesting  to  compare  those  of  a  Jewish 
hymn  written  perhaps  fifty  years  before  the  birth  of  John  and  of 
Jesus.  We  give  a  portion  of  this  psalm  in  the  English  translation 
of  Ryle  and  James  (Psalms  of  Solomon,  Ps.  xvii,  pp.  137-47) : 

Behold,  O  Lord,  and  raise  up  unto  them  their  King,  the  son  of  David,  in  the  time 
which  thou,  O  God,  knowest,  that  he  may  reign  over  Israel,  thy  servant; 

And  gird  him  with  strength,  that  he  may  break  in  pieces  them  that  rule  unjustly. 

Purge  Jerusalem  from  the  heathen  that  trample  her  down  to  destroy  her,  with 
wisdom  and  with  righteousness. 

And  there  shall  be  no  iniquity  in  his  days  in  their  midst,  for  all  shall  be  holy 

and  their  King  is  the  Lord  Messiah. 
For  he  shall  not  put  his  trust  in  horse  and  rider  and  bow,  nor  shall  he  multiply 

unto  himself  gold  and  silver  for  war,  nor  by  ships  shall  he  gather  confidence 

for  the  day  of  battle. 

The  Lord  himself  is  his  King,  and  the  hope  of  him  that  is  strong  in  the  hope  of  God. 
And  he  shall  have  mercy  upon  all  the  nations  that  come  before  him  in  fear. 
For  he  shall  smite  the  earth  with  the  word  of  his  mouth  even  for  evermore. 
He  shall  bless  the  people  of  the  Lord  with  wisdom  and  gladness. 


BIRTH   OF  JOHN  THE   BAPTIST  AND   OF  JESUS  4! 

He  himself  also  is  pure  from  sin,  so  that  he  may  rule  a  mighty  people,  and  rebuke 

princes  and  overthrow  sinners  by  the  might  of  his  word. 
And  he  shall  not  faint  all  his  days,  because  he  leaneth  upon  his  God;   for  God 

shall  cause  him  to  be  mighty  through  the  spirit  of  holiness  and  wise  through 

the  counsel  of  understanding  with  might  and  righteousness. 
And  the  blessing  of  the  Lord  is  with  him  in  might,  and  his  hope  in  the  Lord  shall 

not  faint. 
And  who  can  stand  up  against  him  ?  he  is  mighty  in  his  works  and  strong  in  the 

fear  of  God, 
Tending  the  flock  of  the  Lord  with  faith  and  righteousness,  and  he  shall  suffer 

none  among  them  to  faint  in  their  pasture. 
In  holiness  shall  he  lead  them  all,  and  there  shall  no  pride  be  among  them,  that 

any  should  be  oppressed. 
This  is  the  majesty  of  the  King  of  Israel,  which  God  hath  appointed  to  raise  him 

up  over  the  house  of  Israel,  to  instruct  him. 

His  words  shall  be  purified  above  fine  gold,  yea,  above  the  choicest  gold. 
In  the  congregations  will  he  judge  among  the  peoples,  the  tribes  of  them  that 

have  been  sanctified. 
His  words  shall  be  as  the  words  of  the  holy  ones  in  the  midst  of  the  peoples  that 

have  been  sanctified. 
Blessed  are  they  that  shall  be  born  in  those  days  to  behold  the  blessing  of  Israel 

which  God  shall  bring  to  pass  in  the  gathering  of  the  tribes. 
May  God  hasten  his  mercy  toward  Israel!  may  he  deliver  us  from  the  abomina- 
tion of  unhallowed  adversaries ! 
The  Lord,  he  is  our  King  from  henceforth  and  even  for  evermore." 

35.  Jewish  Family  Life. — (a)  It  was  into  a  Jewish  home  of  the 
humbler  sort  that  Jesus  was  born.  Industry  must  have  excluded  bitter 
poverty,  but  the  home  of  Joseph,  the  village  carpenter,  was  not  one  of 
elegance  or  of  wealth.  It  was  none  the  less  one  of  the  happiest  of 
the  homes  in  that  nation  which  presented  the  highest  ideal  of  home 
life  known  among  the  ancients,  an  ideal  scarcely  surpassed  in  any 
age  of  the  world. 

(6)  Family  life  begins  with  marriage ;  but  among  the  Jews  betrothal 
was  a  matter  of  as  much  seriousness  and  solemnity  as  marriage  itself. 
Even  the  property  of  the  bride  belonged  to  the  husband  from  the  time 
of  the  betrothal,  and  they  could  be  separated  only  by  divorce,  precisely 
as  after  marriage.  Marriage  was  attended  with  great  rejoicing  on 
the  part  of  the  family  and  friends  of  both  bride  and  groom,  expressed 
by  song,  instrumental  music,  dancing,  and  feasting.  The  most 
prominent  feature  of  the  ceremonies  was  a  procession  in  which  the 


42     ,  LITE   OF   CHRIST 

bride,  deeply  veiled,  was  conducted  from  her  father's  house  to  her 
new  home  with  her  husband  (see  Ps.  45:13-15;  Matt.  25:1-10). 

(c)  The  house  in  which  the  new  family  took  up  its  abode  would 
depend  on  the  wealth  of  the  husband,  but  among  the  humbler  classes 
was  of  one  story  and  had  one  or  two  square  rooms,  with  a  flat  roof  of 
straw  and  mud  laid  upon  timbers  or  boughs.     A  flight  of  steps  outside 
the  house  frequently  led  to  the  roof,  which  was  much  used  by  the 
family  for  coolness  or  quiet.     For  the  appearance  of  these  houses 
see  p.  34.     Did  they  have  chimneys  ?     See  also  Underwood,  Stereo- 
graph No.  18,  "In  the  Court  of  a  Village  Home." 

(d)  The   furniture   was  of  the   simplest  kind.     Bedsteads   were 
scarcely  used  at  all;   couches  were  found  only  in  the  houses  of  the 
wealthy.     Sometimes  there  was  a  ledge  on  the  side  of  the  room,  and 
on  this,  or  on  mats  woven  of  palm  leaves  and  laid  upon  the  clay  floor, 
the  family  slept,  wrapped  in  their  cloaks. 

(e)  Pictures  and  statuary,  being  forbidden  by  the  law  (Exod.  20 : 4), 
would  not  be  seen  in  a  Jewish  house  at  all.     Books  were  rare  and 
confined  almost  wholly  to  copies  of  the  Scriptures.     Of  these  there 
were  at  least  portions  in  every  devout  household  and  we  learn  that 
short  sections,  like  Lev.,  chaps.  1-9,  and  Gen.,  chaps,  i-io,  were 
provided  for  children. 

(/)  The  position  of  the  wife  and  mother  was  an  honorable  one. 
The  national  ideal,  as  presented  in  Prov.  31 : 10-31,  gives  her  a  position 
not  only  of  helpfulness  but  of  dignity  and  leadership  as  well.  In 
most  homes  there  would  be  but  one  wife,  though  polygamy  continued 
to  some  extent  even  down  to  and  after  New  Testament  times.  Per- 
haps the  saddest  blot  upon  the  family  customs  of  the  Jews  was  the 
laxity  of  their  divorce  customs,  which  permitted  the  husband  to  divorce 
his  wife  at  will.  Yet  even  in  this  there  was  a  tendency  toward  a 
stricter  practice  in  the  teachings  of  one  school  of  the  scribes;  and  with 
this  tendency  the  teaching  of  Jesus  agreed,  though  striking  at  the  root 
of  the  matter  as  neither  school  had  done.  Cf.  paragraph  237. 

(g)  The  love  of  children  was  always  singularly  strong  among  the 
Jews,  and  this  both  on  the  side  of  the  father  and  of  the  mother.  Law, 
narrative,  and  poetry  all  alike  bear  witness  to  this  fact.  (See  Lev.  26: 
9;  I  Sam.,  chap,  i;  Ps.  127:3-5;  128.)  Destruction  of  children,  by 
exposure  or  otherwise,  so  terribly  common  among  the  gentiles,  was 


BIRTH   OF   JOHN   THE   BAPTIST   AND   OF   JESUS  43 

almost  or  wholly  unknown  among  the  Jews.  As  among  the  ancients 
and  orientals  generally,  a  boy  was  more  highly  esteemed  than  a  girl, 
yet  the  depreciation  of  the  daughter  was  only  relative ;  both  sons  and 
daughters  were  desired  and  welcomed.  In  the  temple  was  a  special 
receptacle  for  contributions  to  be  privately  applied  to  the  education 
of  the  children  of  the  poor  and  the  care  of  orphans  was  a  charge  upon 
the  whole  synagogue '  congregation.  In  ancient  times  the  boy  was 
named  at  his  birth,  and,  sometimes  at  least,  by  his  mother  (Gen. 
29:32  and  chap.  30),  but  in  later  times  on  the  occasion  of  his  circum- 
cision (Luke  i :  59;  2:21).  The  care  of  the  children  fell  in  most  cases 
directly  upon  the  mother;  nurses  and  other  servants  were  found  only 
in  the  wealthier  families. 

(h)  The  law  enjoined  upon  the  parents  the  duty  of  instructing  their 
children  both  in  the  history  and  in  the  religion  of  their  nation — two 
things  which  were  to  the  Jew  almost  inseparable  (Deut.  4:9;  6:7,  20; 
11:19).  To  the  injunction  of  Deut.  6:6-9,  and  the  similar  words  in 
Exod.  13:9,  16;  Deut.  11:18,  he  gave  a  very  literal  interpretation, 
fastening  little  boxes  containing  pieces  of  parchment,  on  which  were 
written  the  words  of  Deut.  6:4-9  and  11:13-21,  on  his  doorposts, 
and  binding  little  leather  boxes  containing  Exod.  13:2-10;  11-16; 
Deut.  6:4-9;  11:13-21  on  his  forehead  and  arms  when  he  prayed. 
Yet,  with  a  truer  appreciation  of  the  real  sense  of  the  injunction,  he 
took  great  pains  to  teach  his  children  the  law,  so  that,  as  Josephus 
says,  the  people  knew  the  statutes  of  the  law  better  than  their  own 
names. 

(i)  Manual  labor  was  never  despised  by  a  true  Hebrew  as  it  was 
by  other  nations  in  the  time  of  Christ.  Even  the  boy  who  was 
destined  to  be  a  scribe  learned  a  trade.  The  great  rabbi,  Hillel,  was 
a  woodcarver;  his  rival,  Shammai,  a  carpenter.  It  was  no  reproach 
to  Jesus  that  he  was  a  carpenter.  It  was  a  well-known  rabbinical 
saying  that  "whoever  does  not  teach  his  son  a  trade  is  as  if  he 
brought  him  up  to  be  a  robber."  In  Jesus'  day  it  was  a  highly 
approved  custom  for  the  son  to  follow  the  trade  of  his  father,  learning 
it  at  home. 

36.  The  Religious  Condition  of  Palestine  in  the  Time  of  Christ. — 
There  never  was  a  more  religious  people  than  the  Jews  in  the  time  of 
Christ.  (For  the  influence  of  religion  in  education,  see  paragraph  50.) 


44  LIFE   OF   CHRIST 

Ever  since  the.  return  of  a  few  thousand  descendants  of  those  who 
had  been  taken  captive  to  Babylon,  Jewish  religious  life  had  been 
growing  constantly  more  intense.  Even  politics,  it  will  be  remem- 
bered (paragraphs  i,  2,  3),  were  largely  determined  by  it.  This 
religious  development  embraced  the  following  elements: 

(a)  The  ritual. — Devotion  to  this  feature  of  the  Jewish  religion 
naturally  centered  about  the  temple  at  Jerusalem.     After  the  return 
from  the  Exile  this  had  been  poor  in  its  equipment,  and  during  the 
Syrian  period  it  had  been  desecrated  and  injured.     Herod  the  Great, 
however,  had  thoroughly  rebuilt  it,  surrounding  it  with  noble  colon- 
nades and  courts,  each  so  strongly  built  as  to  be  capable  of  long 
defense  in  case  of  a  siege.     The  temple  was  served  by  priests,  Levites, 
and  various  other  classes  of  professional  religious  men.     The  worship 
included  no  preaching  but  consisted  of  sacrifices,  prayers,  and  music. 
Every  year,  also,  there  were  a  number  of  great  feast  days,  on  which, 
just  as  on  our  Easter,  there  were  special  services.     The  purpose  of 
this  ritual  worship  was  not  so  much  to  instruct  the  worshipers  as  to 
aid  them  in  religious  aspiration  and  prayer,  and  so  sacred  was  it  that 
the  thousands  of  Jews  who  came  up  to  Jerusalem  every  year  from  all 
parts  of  the  world  to  attend  the  feasts  believed  devoutly  that  Jehovah 
could  be  worshiped  by  sacrifice  nowhere  else  than  in  the  temple. 

(b)  Legalism. — By  this  is  meant  a  tendency  to  reduce  religion  to  a 
keeping  of  rules.     It  grew  out  of  the  great  effort  made  by  the  Jews 
after  the  Return  to  apply  the  laws  of  Moses  to  every  conceivable 
aspect  and  condition  of  life.     The  more  religious  Jews  were  so  con- 
vinced God  spoke  through  these  laws  that  they  could  not  believe 
righteousness  could  be  gained  except  by  obeying  them.     By  the 
beginning  of  the  first  century  before  Christ  there  were  seen  two 
groups,  or  societies,  who  differed  somewhat  distinctly  in  their  attitude 
toward  this  general  principle  and  its  application,     (i)  One  of  these 
societies,  the  Pharisees,  held  very  strongly  to  implicit  obedience  to 
the  law.    It  resulted  from  the  development  through  which  the  legalis- 
tic spirit  had  passed  since  Ezra  established  the  study  of  the  law  as 
the  great  duty  of  religious  persons.     How  highly  they  esteemed  this 
study  may  be  inferred  from  the  words  of  a  rabbi  who  said,  "  He  who 
in.  walking  repeats  the  law  to  himself  but  interrupts  himself  and 
exclaims,  'How  beautiful  is  that  tree !  How  beautiful  is  this  field !'  the 


BIRTH   OF   JOHN  THE   BAPTIST   AND   OF   JESUS  45 

Scripture  will  impute  it  to  him  as  though  he  had  forfeited  his  life." 
The  Pharisees  believed  that  men  should  observe,  not  merely  the 
written  law  of  Moses,  but  the  "oral  law"  as  well,  that  is,  the  ever- 
increasing  mass  of  minute  decisions  made  by  the  rabbis,  or  profes- 
sional religious  teachers,  in  their  applications  of  the  written  law  to 
every  aspect  of  life.  They  also  held  strenuously  to  a  belief  in  the 
resurrection  of  the  body,  and  in  a  somewhat  limited  freedom  of  the 
will. 

But  most  of  all  did  they  wish  the  Jews  as  a  nation  and  as  indi- 
viduals to  be  "separated"  from  everything  that  was  not  in  accord 
with  the  Mosaic  and  the  oral  law.  In  fact,  this  gave  them  their  name, 
for  "Pharisee"  means  "separatist."  In  politics  this  principle  made 
them  averse  to  foreign  alliances  and  monarchy,  and  in  private  life 
it  made  them  punctilious  about  ceremonial  washings  and  intercourse 
with  humble  persons  and  those  who  were  thought  to  be  sinful.  The 
Pharisees  were  the  real  leaders  of  the  nation.  For  one  reason  why 
they  became  so,  see  paragraph  3.  Through  them  the  general  principle 
of  legalism,  that  righteousness  can  be  gained  only  by  complete  and 
absolute  obedience  to  innumerable  laws  and  rules,  came  to  be  gener- 
ally accepted,  and  thus,  practically,  the  entire  Jewish  nation  was 
marked  by  an  excessive  conscientiousness  and  strictness.  A  thousand 
Jews,  in  the  days  of  the  Maccabaean  struggle  in  the  second  century 
B.  c.,  allowed  themselves  to  be  slain  without  lifting  a  finger  rather 
than  fight  on  the  Sabbath  (I  Mace.  2:31-38). 

(2)  Over  against  the  Pharisees  were  the  Sadducees.  They  in- 
cluded the  high  priest  and  many  priests,  and  so  were  in  sympathy 
with  ritualism  rather  than  legalism.  They  would  have  nothing  to 
do  with  the  oral  law  of  the  Pharisees,  and  preferred  to  live  by  the 
law  of  Moses  itself.  They  were  also  believers  in  the  complete  free- 
dom of  the  human  will,  but  disbelieved  in  the  resurrection  of  the 
body.  They  were  in  favor  of  greater  liberty  in  life  and  of  foreign 
alliances  in  politics.  In  a  word,  they  were  a  political  rather  than  a 
religious  party,  and  throughout  their  history  were  opposed  to  the 
entire  spirit  of  Pharisaism.  Yet  legalism  grew  constantly,  and  when 
Jerusalem  fell  it  was  ritualism  that  disappeared  with  the  burning 
temple,  while  the  study  of  the  law  continued  for  centuries,  and  is 
today  the  basis  of  orthodox  Judaism. 


46  LIFE  OF  CHRIST 

In  the  time  of  Jesus  legalism  was  a  source  both  of  strength  and  of 
weakness.  On  one  hand  it  made  men  conscientious,  excessively  care- 
ful to  obey  God  in  every  act  of  life.  In  this  it  was  immeasurably 
superior  to  the  heathenism  of  its  day.  On  the  other  hand,  however,  it 
tended  to  make  its  followers  self-righteous,  stern,  fault-finding,  and 
unloving.  At  the  same  time,  it  is  easy  to  see  how  the  necessity  of 
knowing  so  many  hundred  rules  before  one  could  hope  to  be  accept- 
able to  God  must  have  kept  most  men  from  ever  expecting  to  gain 
righteousness.  This  led  to  two  great  evils:  the  scribes  despised 
the  masses  who  did  not  know  these  rules;  and,  also,  finding  it  impos- 
sible for  even  themselves  to  keep  all  rules  literally,  they  invented  a 
great  number  of  excuses  for  evading  obedience.  It  was  these  two 
unhappy  but  almost  inevitable  elements  of  legalism,  viz.,  pride  and 
hypocrisy,  that  Jesus  so  severely  attacked.  It  was  to  be  his  great 
office  to  show  men  that  they  can  come  to  God  even  if  they  have  not 
kept  all  the  law,  but  are  conscious  of  their  own  sinfulness. 

(c)  The  messianic  hope. — This  very  important  element  in  Jewish 
religious  life  in  the  time  of  Christ  was  the  outgrowth  of  the  third  great 
element  in  the  older  Hebrew  life,  prophetism.  It  was  the  hope, 
especially  felt  by  the  Pharisees  and  their  followers,  that  God  would 
some  day  establish  his  all-powerful  kingdom  among  the  Jews,  and  that 
the  whole  world  would  be  subject  to  Jerusalem,  the  capital  of  the 
Anointed  of  God,  the  Messiah.  Day  by  day  the  Jews  prayed  for  the 
coming  of  this  kingdom  and  its  king,  and  hoped  that  each  day  brought 
them  nearer.  But  the  description  of  this  hope  will  be  given  later, 
paragraph  58. 

37.  The  Date  of  the  Birth  of  Jesus. — Our  ordinary  reckoning 
of  dates  A.  D.  and  B.  c.  assumes  of  course  that  Jesus  was  born  in  i  A.  D. 
This  is,  however,  not  quite  correct.  The  original  calculation  was  not 
perfectly  accurate.  It  is,  moreover,  impossible  now  to  fix  the  date  of 
Jesus'  birth  exactly  because  of  the  small  amount  of  information  at  our 
command.  But  it  lies  within  narrow  limits,  (i)  Jesus  must  have 
been  born  before  the  death  of  Herod  I,  according  to  Matt.  2:1,  19; 
that  is,  before  March  or  April,  4  B.  c.  (2)  Just  how  long  before  cannot 
be  stated  with  precision,  but  the  data  of  Matt.  2 : 16,  19  would  suggest 
that  the  interval  was  not  more  than  two  or  three  years.  (3)  Accord- 
ing to  the  careful  statement  of  Luke  (2 : 1-7)  Jesus  was  born  at  the 


BIRTH   OF   JOHN   THE   BAPTIST   AND   OF   JESUS  47 

time  of  an  enrolment  ordered  by  Augustus,  being  the  first  that  took 
place  while  Quirinius  was  governor  of  Syria.  The  date  of  this  census 
has  been  much  discussed  without  wholly  definite  results  but  it  may 
be  assigned  with  probability  to  about  the  year  7  B.  c.  We  cannot  be 
far  wrong  if  we  say  that  Jesus  was  born  7-4  B.  c. 


38.  Questions  and  Suggestions  for  Study. — (i)*  Study  the  Song 
of  Zacharias  and  show  what  two  elements  are  combined  in  it. 

(2)  Read  carefully  Luke  2:1-7  ano^  tell  why  Joseph  and  Mary 
went  to  Bethlehem.  (3)  Describe  Bethlehem  and  give  some  Old 
Testament  stories  connected  with  it.  (4)  What  served  as  a  cradle 
for  the  infant  Jesus  and  how  does  the  position  of  many  oriental 
stables  help  us  to  understand  this  fact? 

(5)*  Read  Luke  2:8-14  and  give  some  reasons  why  we  should 
today  rejoice  in  the  birth  of  Jesus.  (6)  Commit  to  memory  the 
Angels'  Song  in  vs.  14.  (7)*  What  does  a  careful  study  of  all  our 
Bible  text  thus  far  show  as  to  the  character  of  Mary  ?  Do  not  fail 
to  consider  Luke  2:19.  (8)  What  to  you  is  the  finest  poem  on  the 
birth  or  infancy  of  Jesus,  and  why  do  you  think  so  ?  (9)  Answer  the 
same  question  as  to  pictures.  (10)  Draw  an  outline  map  of  Pales- 
tine and  locate  on  it  Jerusalem,  Bethlehem,  Nazareth,  and  also  the 
most  striking  and  interesting  places  that  Jesus  could  see  from  the  top 
of  the  hill  above  his  home. 

(n)  From  the  messianic  psalm  in  paragraph  34  quote  a  verse 
which  refers  to  the  descent  of  the  Messiah;  verses  which  refer  to  his 
political  acts;  verses  which  refer  to  his  religious  acts  and  character; 
a  verse  which  probably  refers  to  the  Romans. 

(12)  Describe  the  sort  of  home  in  which  Jesus  grew  up,  both  as  to 
external  surroundings  and  as  to  the  feelings  that  pervaded  it. 

(13)*  What  is  meant  by  ritualism  among  the  Jews  ?  (14)*  What 
by  legalism?  (15)  What  party  specially -favored  each?  (16)  What 
would  you  say  was  most  wanting  in  the  religion  of  the  Jews  in  the 
time  of  Christ?  (17)  What  was  the  messianic  hope  and  of  what 
was  it  the  outgrowth  ?  (18)  Was  the  religious  life  of  the  Jews  higher 
than  that  of  the  gentiles  about  them? 

(19)*  How  do  you  fix  the  approximate  date  of  the  birth  of  Jesus  ? 

39.  Constructive  Work. — Review  once  more  what  is  said  under 


48  LIFE   OF   CHRIST 

"Constructive  Work"  in  the  last  lesson,  study  the  two  suggestive 
chapters  which  follow,  and  then  write  your  own: 

LONGER  CHAPTER 

On  the  birth  of  John,  Zacharias,  released  from  his  dumbness,  thanked  God 
both  for  the  Son  of  David  who  should  deliver  Israel  from  her  enemies  and  also 
for  his  own  son  who  should  prepare  the  way  by  giving  knowledge  of  salvation 
to  his  people  in  the  remission  of  their  sins. 

Mary  and  her  husband  went  up  to  Bethlehem,  the  city  of  David,  to  be  enrolled 
and  there  Jesus  was  born  about  4  B.  c.  and  cradled  in  a  manger.  The  same  night 
the  babe  was  visited  by  shepherds  who  while  watching  their  flocks  near  by  had 
been  told  by  an  angel  where  the  Messiah  had  just  been  born  and  had  heard  an 
angel  choir  singing: 

Glory  to  God  in  the  highest, 

And  on  earth  peace  among  men  in  whom  he  is  well  pleased. 

SHORTER  CHAPTER 

On  the  birth  of  John,  his  father  thanked  God  for  the  salvation  of  the  Jews 
from  their  enemies  and  for  the  child  just  born  to  prepare  the  way  for  the  deliverer. 

Jesus  was  born  in  Bethlehem  of  Judea,  about  4  B.  c.,  and  was  cradled  in  a 
manger,  since  there  was  no  room  for  the  family  in  the  inn.  His  cradle  was  visited 
by  shepherds  who  while  in  the  fields  had  heard  a  chorus  of  angels  singing  of 
"Glory  to  God"  and  "Peace  on  earth." 

40.  Supplementary  Topics  for  Study. — i.  The  messianic  hope 
as  portrayed  in  the  late  Jewish  psalm. 

See  paragraph  27.  Brief  quotations  from  other  late  Jewish  literature  are  given 
by  MATHEWS,  "The  Jewish  Messianic  Expectation  in  the  Time  of  Jesus,"  in  Biblical 
World,  Vol.  XII,  pp.  437  ff.;  in  the  same  volume,  GOODSPEED,  "Israel's  Messianic 
Hope,"  pp.  400  ff.,  and  "Some  Books  on  Messianic  Prophecy,"  pp.  444  ff. 

2.  The  History  of  Christian  Art. 

Chapter  on  "Christ  in  Art"  in  BARTON,  Jesus  of  Nazareth;  FARRAR,  Life  of 
Christ  as  Represented  in  Art;  MRS.  ANNA  JAMESON,  History  of  Our  Lord  as  Exemplified 
in  Works  of  Art. 

CHAPTER  IV 

THE  INFANCY  OF  JESUS 

41  (§  n).  The  Circumcision.  Luke  2:21. 

42  (§  12).  The  Presentation  in  the  Temple.  Luke  2:22-39. 

43  (§  *3)-  Tne  Wise  Men  from  the  East.  Matt.  2: 1-12. 

44  (§  14).  The  Flight  into  Egypt  and  Return  to  Naz- 

areth. Matt.  2:13-23. 

41  (§11).  The  Circumcision. — Luke  2:21. — For  the  circumcision 
of  John  the  Baptist,  cf.  Luke  i :  59.  For  the  institution  and  meaning 


THE  INFANCY   OF  JESUS  49 

of  the  rite,  cf.  Gen.  17:9-14.  On  the  naming  of  Jesus,  review  Luke 
1:31  and  Matt.  1:21. 

42  (§  12).  The    Presentation   in  the  Temple. — Luke  2:22-39. — 

Vs.  22,  "the  days  of  their  purification" :  the  forty  days  which,  accord- 
ing to  the  law  as  found  in  Lev.,  chap.  12,  must  elapse  between  the 
birth  of  the  child  and  the  ceremonial  purification  of  the  mother. 
Vs.  23.  The  first  born  belonged  to  God  and  must  be  sacrificed  or 
else  redeemed  by  the  sacrifice  of  something  else,  as  explained  in 
Exod.  13:11-16.  Vs.  24,  "a  pair  of  turtle  doves."  Lev.  12:8 
tells  why  a  lamb  was  not  brought  for  sacrifice. 

Vs.  25"  looking  for  the  consolation  of  Israel" :  waiting  for  the  com- 
ing of  the  Messiah  who  should  deliver  and  so  comfort  Israel.  On  the 
nature  of  Simeon's  hope  of  a  Messiah,  see  paragraphs  34,  36^,  and  58. 
Vss.  29-32.  These  verses  are  often  called  the  " Nunc  dimittis"  (now 
thou  lettest  depart) ,  from  the  first  words  of  the  passage  in  the  Latin 
translation  of  the  New  Testament  in  use  for  centuries  in  the  Christian 
church.  They  constitute  the  fourth  of  the  New  Testament  psalms 
thus  far  found  in  Luke's  narrative.  The  Nunc  dimittis  has  formed 
a  part  of  evening  worship  in  Christian  churches  certainly  since  the 
fifth  century.  Vs.  29,  "  Now  lettest" :  not  a  prayer,  but  an  expression 
of  joyful  certainty;  "now  art  thou  releasing  thy  servant,  O  Master." 
Vs.  34,  "for  a  sign":  "sign"  here  means  a  conspicuous  person  by 
whom  God  warns  men  and  shows  his  will.  Vs.  35,  "Yea  and  a 
sword  shall  pierce  through  thine  own  soul":  the  words  fore- 
shadow the  suffering  which  would  be  involved  for  Mary  in  the  career 
of  her  son;  they  should  be  treated  as  parenthetical;  the  last  clause 
of  the  verse — "  that  thoughts  out  of  many  hearts  may  be  revealed" — 
will  then  follow  in  logical  sequence  after  vs.  34;  Christ  set  as  God's 
sign  compels  men  to  decide  openly  as  to  his  claims  and  so  reveals 
the  thoughts  of  many  hearts  about  him. 

Vs.  38,  "the  redemption  of  Jerusalem":  in  its  narrower  sense  the 
deliverance  of  the  Jews  from  the  Roman  yoke  and  only  this  to  the 
Jews  of  little  spiritual  insight;  yet  to  the  more  spiritually  minded 
the  expression  was  religious  also  because  they  recognized  that  only 
through  repentance  and  righteousness  could  Israel  be  really  redeemed. 
'Compare  in  our  own  land  the  varying  significance  of  Thanksgiving 
Day  to  men  of  different  natures  and  training. 


50  LIFE   OF   CHRIST 


43  (§  I3)-  The  wise  Men  from  the  East-  —  Matt.  2:1-12.  —  Vs.  i, 
"Bethlehem  of  Judea":  there  was  also  a  Bethlehem  in  Galilee. 
(See  paragraph  32.)  "Herod  the  king":  Herod  the  Great;  cf. 
paragraph  5.  "Wise  Men":  better,  perhaps,  "magi;"  the  word 
denotes  men  of  the  learned  class,  teachers,  astrologers,  physicians, 
etc.,  among  the  Babylonians  and  other  eastern  nations.  Vs.  2,  "For 
we  saw  his  star."  Astronomers  have  called  attention  to  certain  extra- 
ordinary phenomena  appearing  in  the  heavens  about  this  time.  But 
the  attempts  to  connect  them  with  the  star  which  the  magi  saw  have 
never  been  wholly  successful.  Vs.  j,  "he  was  troubled":  doubtless 
over  the  thought  of  a  possible  heir  to  his  throne,  on  which  he  had  no 
real  claim  but  that  of  force.  Vs.  4,  "inquired  of  them  where  the 
Christ  should  be  born":  i.e.,  what  (according  to  prophecy)  is  the 
birthplace  of  the  Christ.  The  question  implies  nothing  as  to  whether 
the  Christ  had  or  had  not  yet  been  born.  Vs.  6.  A  free  reproduction 
of  Mic.  5:2. 

This  story  of  the  Wise  Men,  so  full  of  the  marvelous  and 
mysterious,  naturally  stimulated  the  imagination  of  the  early 
Christians,  and  around  it  has  gathered  a  mass  of  tradition  and  fanciful 
detail  which  still  finds  expression  in  Christian  song  and  art,  and  in 
fiction  like  Ben  Hur  and  Van  Dyke's  Story  of  the  Other  Wise  Man. 
Because  of  the  prevalence  of  some  of  these  unfounded  additions  and 
their  attractiveness  to  many  minds,  the  student  will  find  need  of 
specially  close  attention  to  the  exact  content  of  the  Bible  story.  He 
will  often  find  that  he  has  unconsciously  adopted  notions  not  supported 
by  the  text.  The  story  as  it  stands  is  sufficiently  rich  in  moral  and 
religious  suggestion,  which  is  nobly  interpreted  for  us  by  some  of  our 

best  hymns. 

As  with  gladness  men  of  old 
Did  the  guiding  star  behold, 
As  with  joy  they  hailed  its  light, 
Leading  onward,  beaming  bright, 
So,  most  gracious  Lord,  may  we 
Evermore  be  led  by  thee. 

—  W.  C.  Drx. 

All  round  about  our  feet  shall  shine 
A  light  like  that  the  Wise  Men  saw, 
If  we  our  loving  wills  incline 
To  that  sweet  life  which  is  the  law. 

—  JAMES  RUSSELL  LOWELL. 


THE   INFANCY   OF  JESUS  51 

44  (§  14).  The  Flight  into  Egypt  and  Return  to  Nazareth. — Matt. 
2 : 13-23. — Vs.  73,  "  Flee  into  Egypt " :  there  were  many  Jews  in  Egypt 
at  this  time;  see  what  is  said  of  Alexandria  in  paragraph  i.  Vs.  75," Out 
of  Egypt  did  I  call  my  son":  these  words  are  found  in  Hos.  11:1, 
where  they  picture  the  loving  act  of  God  in  redeeming  Israel  from  the 
bondage  of  Egypt  with  no  apparent  reference  to  any  future  event; 
attentively  compare  the  quotation  in  vs.  18  with  its  Old  Testament 
original  in  Jer.  31:15,  and  read  carefully  paragraph  45.  Vs.  16. 
Considering  the  smallness  of  the  town,  and  the  limitation  furnished 
by  the  age  and  sex  of  the  children,  the  numbers  slain  by  this  cruel 
act  may  not  have  been  more  than  twenty.  Vss.  19,  20.  On  the  value 
of  these  verses  in  fixing  the  date  of  Jesus'  birth  and  the  length  of  his 
stay  in  Egypt,  see  paragraph  37.  Vs.  22,  "Archelaus  was  reigning 
over  Judea,"  etc.  Of  the  three  sons  of  Herod,  among  whom  his 
kingdom  was  divided  (cf.  paragraph  6),  Archelaus  was  the  most 
like  his  father  in  cruelty.  When  he  had  been  in  power  ten  years  he 
was  removed  by  Rome  on  complaint  of  his  subjects.  The  narrative 
makes  no  mention  of  these  facts,  but  assumes  that  the  character  of 
Archelaus  was  known.  "Withdrew  into  the  parts  of  Galilee": 
thus  coming  into  the  jurisdiction  of  Antipas,  who,  though  by  no 
means  a  model  ruler,  was  less  cruel  than  Archelaus. 

45.  Matthew's  Quotations  from  the  Old  Testament. — Of  the  Old 
Testament  passages  of  which  the  first  evangelist  finds  fulfilments  in 
the  life  of  Jesus,  five  are  found  in  the  narrative  of  the  infancy,  viz., 
i  :23;  2:6  (this  is,  in  effect,  Matthew's,  even  if  he  reports  the  scribes 
^as  citing  it) ;  2:15,  18,  23.  Like  the  prologue  of  John's  Gospel,  these 
quotations  belong  not  strictly  to  the  narrative  of  Jesus'  life,  but  to 
the  evangelist's  interpretation  of  the  events.  They  show  most  in- 
structively how  the  early  Christians  looked  upon  the  Old  Testament, 
believing  that  it  was  of  divine  authority;  that  it  predicted  a  Messiah 
to  come,  and  that  its  prophecies  were  fulfilled  in  the  life  of  Jesus.  If 
some  of  these  quotations  show  a  method  of  interpreting  the  Old 
Testament  different  from  that  generally  adopted  now,  it  must  not  be 
forgotten  that  Matthew's  method  of  presenting  these  passages  was 
adapted  to  the  minds  of  his  readers,  and  that  his  fundamental  thought, 
Jesus  the  fulfilment  of  Old  Testament  prophecy,  is  itself  substantiated 
by  sober  study  of  the  Scriptures. 


52  LIFE   OF   CHRIST 

46.  Questions  and  Suggestions  for  Study. — (i)  How  long  after 
his  birth  was  Jesus  circumcised  and  named?     (2)*  What  does  the 
name  Jesus  mean  ? 

(3)  How  long  after  his  birth  and  where  did  the  ceremony  of  puri- 
fication take  place  ?  (4)  What  offering  did  the  mother  bring  at  this 
time  ?  (5)  Why  this  offering  rather  than  a  lamb  ?  (6)  Tell  the  story 
of  Simeon,  (7)  and  of  Anna.  (8)*  In  what  respect  is  the  hope 
expressed  by  Simeon  wider  than  that  expressed  in  the  psalms  of  Mary 
and  Zacharias  ?  Cf.  Luke  2:32  with  Luke  i :  54,  55,  68,  77.  (9)  Was 
this  hope  original  with  Simeon?  Cf.  Isaiah  42:6,  7  and  49:6. 
(10)*  What  four  psalms  are  given  in  connection  with  the  narrative 
in  Luke,  chaps,  i  and  2  ?  (n)  How  are  they  distinguished  from  the 
narrative  in  the  printed  form  of  the  Revised  Version?  (12)  How 
many  times  is  the  influence  of  the  spirit  in  the  life  of  Simeon  men- 
tioned ?  (13)  Why  was  Anna  called  a  prophetess  ? 

(14)  Tell  the  story  of  the- Wise  Men.  (15)  Mention  any  unwar- 
ranted addition  to  it.  (16)  Give  one  moral  lesson  fairly  suggested 
by  it.  (17)  What  is  the  meaning  of  Herod's  question  to  the  priests 
and  scribes  in  Matt.  2:4?  (18)*  What  different  classes  of  people 
are  presented  in  the  narrative  of  Matthew  and  Luke  as  interested  in 
the  birth  of  Jesus  ? 

(19)  Tell  the  story  of  the  flight  into  Egypt  and  return  to  Nazareth. 
(20)  What  characteristics  of  Herod,  Archelaus,  and  Antipas  are 
reflected  in  this  narrative?  (21)*  Describe  Nazareth  so  as  to  show 
how  its  natural  surroundings  or  its  people  would  be  likely  to  influence 
a  growing  boy.  Review  again  paragraph  23. 

47.  Constructive  Work. — Write  the  fourth  chapter  of  your  "Life 
of  Christ"  in  not  more  than  two  hundred  and  fifty  words,  giving  most 
space  to  those  matters  which  seem  to  you  most  useful  in  explaining 
the  later  life  of  Jesus. 

48.  Supplementary  Topics  for  Study. — i.  The  use  of  psalms  and 
hymns  by  the  Jews  before  the  time  of  Christ. 

Bible  Dictionaries;  "Aids  to  the  Student,"  in  Oxford  Bible;  -  MOULTON,  Literary 
Study  of  the  Bible. 

2.  The  use  of  the  four  psalms  in  Luke,  chaps,  i,  2,  by  the  Christian 
church. 

The  Church  Hymnal,  appendix;  D.  R.  BREED,  The  History  and  Use  of  Hymns 
and  Hymn  Tunes;  MRS.  CHARLES,  The  Voice  of  Christian  Life  in  Song;  MARCH, 
Latin  Hymns;  JULIAN,  Dictionary  of  Hymnology. 


JESUS'  LIFE  IN  NA2ARETH  53 


CHAPTER  V 

JESUS'  LIFE  IN  NAZARETH 

49  (§  X5)-  Childhood  at  Nazareth. 

[Matt.  2:23.]  Luke  2:[3Q]4O. 

51  (§  1 6).  Visit  to  Jerusalem  when  Twelve  Years  Old. 

Luke  2:41-50. 

52  (§  17).  Eighteen  Years  at  Nazareth.  Luke  2:51,52. 

As  further  Scripture  references  to  paragraphs  49  and  52  see  Matt.  13:54-58; 
Mark  6:1-5;  Luke  4:16-50;  John  1:46;  7:5,  which  contain  valuable  hints  as  to  the 
influences  among  which  Jesus  grew  up. 

49  (§15).  Childhopd  at  Nazareth. — Luke  2:40. — This  single  verse 
is  of  the  highest  importance  for  the  light  it  throws  on  Jesus'  develop- 
ment and  education.  It  presents  to  us  the  picture  of  a  normal  child, 
growing  physically  and  spiritually.  The  words  "filled  with  wisdom" 
mean  more  exactly,  "becoming  filled  with  wisdom,"  and  describe  a 
continuous  process  of  acquiring  wisdom.  "And  the  grace  of  God": 
the  favor  of  God,  his  approving  love.  The  picture  here  presented 
to  us  of  a  perfect  childhood  is  one  most  profitable  and  helpful  to 
reflect  upon. 

It  is  written  that  there  was  once  a  pious,  godly  bishop,  who  had  often  earnestly 
prayed  that  God  would  manifest  to  him  what  Jesus  had  done  in  his  youth.  Once 
the  bishop  had  a  dream  to  this  effect:  He  seemed  in  his  sleep  to  see  a  carpenter 
working  at  his  trade,  and  beside  him  a  little  boy  who  was  gathering  up  chips. 
Then  came  in  a  maiden  clothed  in  green,  who  called  them  both  to  come  to  the 
meal  and  set  porridge  before  them.  All  this  the  bishop  seemed  to  see  in  his  dream, 
himself  standing  behind  the  door  that  he  might  not  be  perceived.  Then  the  little 
boy  began  and  said,  "Why  does  that  man  stand  there  ?  shall  he  not  also  eat  with 
us  ?"  And  this  so  frightened  the  bishop  that  he  awoke. 

Let  that  be  as  it  may,  a  true  story  or  a  fable,  I  none  the  less  believe  that  Christ 
in  his  childhood  and  youth  looked  and  acted  like  other  children,  yet  without  sin, 
in  fashion  like  a  man. — MARTIN  LUTHER,  quoted  by  FARRAR. 

50.  Education  among  the  Jews  in  the  Time  of  Jesus. — Respect 
for  education  was  a  fundamental  characteristic  of  the  Jewish  people. 
When  six  years  of  age  boys  were  sent  to  elementary  schools  attached 
to  the  synagogues  and  supported  by  the  synagogues.  These  schools 
were  as  free  to  the  pupils  as  the  public  schools  of  the  United  States 
today.  They  were,  moreover,  widely  diffused,  being  attached  to  most 
of  the  synagogues.  Jesus  as  a  child,  therefore,  probably,  attended 


54  LIFE   OF   CHRIST 

the  village  school  of  Nazareth.  That  he  could  read  is  shown  by 
Luke  4:17.  There  were  institutions  of  higher  learning  in  Jerusalem, 
corresponding  somewhat  to  our  theological  and  law  schools,  but  these 
he  never  attended  (see  John  7:15). 

The  elementary  synagogue  school  taught  reading  and  writing  as 
a  preparation  for  the  study  of  the  Scriptures  and  religion,  and  in 
connection  with  it  just  as  was  done  in  the  early  days  of  New  England 
(see  the.  famous  New  England  Pritner)  and  is  still  done  in  our  city 
Sunday  Schools  for  the  Chinese  in  the  United  States.  This  dominant 
position  of  religion  in  education  might  be  inferred  from  the  character 
and  history  of  the  Jews.  "With  them  religion  was  the  all-absorbing 
idea  that  penetrated  every  relation  of  life"  (Edersheim). 

Moreover,  the  Jewish  school  was,  like  the  synagogue,  an  outgrowth 
and  support  of  the  legalistic  side  of  the  Jewish  religion  (see  paragraph 
366).  It  was  the  laws  as  given  in  Leviticus  that  the  little  boy  of 
six  first  studied,  later  the  rest  of  the  Pentateuch,  and  finally  the 
Prophets  and  the  Psalms. 

Great  attention  was  given  to  committing  the  exact  words  of  Scrip- 
ture. As  soon  as  they  could  talk,  children  were  made  to  commit 
certain  verses,  and  as  they  grew  older  the  boys,  at  least,  were  required 
to  write  them  out.  It  was  a  saying  of  Jewish  teachers  that  a  good 
student  was  like  a  well-plastered  cistern  that  does  not  let  a  drop 
escape.  The  minds  of  earnest  Jews  thus  became  saturated  with 
Scripture.  This  could  not  perhaps  be  better  shown  than  by  a  refer- 
ence to  Appendix  III  in  Stevens  and  Burton,  Harmony  of  the  Gos- 
pels, which  contains  a  list  of  "Old  Testament  Quotations  and 
Allusions  in  the  Gospels."  Note  the  imposing  length  of  this  list 
and  try  to  realize  what  it  shows  about  the  education  of  the  Jewish 
people.  Consider  that  not  one  of  the  gospels  was  written  by  a  rabbi 
(professor  of  theology) ,  that  they  were  written  for  the  people,  not  the 
learned,  and  that  they  contained  addresses  given  to  popular  audiences. 
Note  especially  the  quotations  occurring  in  the  language  of  Jesus. 

More  important  than  the  education  of  the  school  was  that  of  the 
family,  especially  if  the  parents  were  thoughtful  and  devout,  as  was 
the  case  with  both  the  parents  of  Jesus;  see  paragraphs  24  and  25. 
Study  once  again  what  is  said  of  "Jewish  family  life"  in  paragraph 
35,  especially  under  g,  h,  and  i.  Try  to  make  your  thought 


JESUS'    LIFE   IN   NAZARETH  55 

of  a  Jewish  home,  like  that  of  Jesus,  warm  and  vivid  by  reading 
Burns,  "Cotter's  Saturday  Night,"  especially  the  latter  half.  The 
Scotch  cotter  life  is  not  a  little  like  that  of  Joseph  the  carpenter  of 
Nazareth,  "a  righteous  man." 

Note  further  in  how  many  ways  the  religious  life  of  a  Jewish  family 
was  adapted  to  the  likes  and  powers  of  a  child,  and  how  fully  he 
could  share  it.  Even  as  a  baby  his  eyes  would  catch  the  light  reflected 
from  the  shining  metal  cases  on  the  doorpost,  cases  that  contained 
the  words  of  the  divine  law,  and  his  irreverent  fingers  might  be  arrested 
while  attempting  to  grasp  the  protruding  leather  boxes  on  the  fore- 
heads and  arms  of  his  elders  (see  paragraph  35^).  Before  he  could 
talk  plainly  he  would  begin  to  commit  verses  of  Scripture  to  memory 
and  perhaps  to  sing  scraps  from  the  Psalms  of  which  his  mother  was 
fond  (see  paragraphs  25  and  34).  Little  children  were  taught  a 
prayer  to  be  used  three  times  a  day,  and  another  for  giving 
thanks  at  meals  (see  Schiirer,  Vol.  II,  p.  51).  The  very  sim- 
plicity of  the  home  (paragraph  35*;,  d)  and  the  consequent  relief 
from  housekeeping  cares  would  give  a  devout  mother  more  time 
to  tell  her  boy  the  marvelous  stories  of  the  babyhood  or  boyhood 
of  Joseph  and  Moses  and  Samuel  and  David  and  Solomon.  The 
choice  of  daily  food  was  a  matter  of  religion  (see  Lev.,  chap.  n). 
Every  month  was  ushered  in  at  the  time  of  the  new  moon  with  sacrifice, 
a  feast,  and  a  holiday  (Ps.  81 :3). 

The  Sabbath  was  welcomed  with  songs  (see  ancient  title  of  Ps.  92)  as  a  bride- 
groom, and  each  household  observed  it  as  a  season  of  sacred  rest  and  of  joy. 
~As  the  head  of  the  house  returned  on  the  Sabbath  eve  from  the  synagogue  to  his 
home,  he  found  it  festively  adorned,  the  Sabbath  lamp  brightly  burning,  and  the 
table  spread  with  the  richest  each  household  could  afford.  But  first  he  Messed 
each  child  with  the  blessing  of  Israel. — EDERSHEIM,  Sketches  oj  Jewish  Social 
Lije,  p.  97. 

Compare  BURNS,  "  The  Cotter's  Saturday  Night,"  especially  stanzas  3,  1 1,  12, 13, 16. 

Add  to  all  this  the  attractive  educational  influence  of  the  yearly 
feasts:  the  good  cheer  and  merriment  of  Purim,  reminding  all  of  the 
deliverance  of  the  nation  in  the  time  of  Esther;  the  feast  of  Dedication, 
with  its  lighted  candle  for  each  member  of  the  household;  the  feast 
of  Tabernacles,  when  the  whole  family,  even  to  the  youngest,  lived 
in  tents  (see  Lev.  23 : 40-43) ;  the  Passover,  when  the  youngest  asked 


56  LIFE  OF  CHRIST 

for  the  story  of  the  deliverance  from  Egypt,  ate  the  unleavened  bread, 
and  united  in  the  singing  of  the  Passover  psalms,  e.  g.,  Ps.  114. 

Note  that  the  family  education  would  tend  to  counteract  the  exces- 
sive legalism  (see  paragraph  366)  of  the  synagogue  and  rabbinical 
school,  especially  if  the  parents  were  like  those  of  Jesus  imbued 
with  the  spirit  of  Hebrew  poetry  and  prophecy  (see  paragraph  34). 

51  (§  16).  Visit  to  Jerusalem  when  Twelve  Years  Old. — Luke 
2:41-50. — Vs.  41,  "Went  every  year,"  etc.:  the  law  of  the  Old  Tes- 
tament required  every  male  to  attend  three  feasts  a  year  in  Jerusalem, 
viz.,  Passover,  Pentecost,  and  Tabernacles  (Deut.  16:16).  In  later 
times  the  rule  seems  to  have  been  restricted  to  those  who  lived  within  fif- 
teen miles  of  Jerusalem  (Edershcim,  Temple,  p.  183).  Yet,  in  fact,  it 
was  the  custom  to  go  from  all  parts  of  the  land,  and  for  women  as 
well  as  men.  Even  from  foreign  lands  many  came.  Hillel  (a  famous 
rabbi  of  Jesus'  time,  grandfather  of  Gamaliel  mentioned  in  Acts) 
taught  that  women  ought  to  go  once  a  year,  viz.,  to  the  Passover. 
(See  Underwood,  Stereograph  No.  31,  "Throngs  Coming  up  to  Jeru- 
salem for  Sacrifice.") 

Vs.  42,  "And  when  he  was  twelve  years  old" :  this  may  not  have 
been  his  first  visit,  but  it  was  a  noteworthy  one,  because  at  about 
this  age  the  Jewish  boy  became  "  a  son  of  the  law,"  i.  e.,  subject  to 
its  requirements.  This  approaching  period  of  increased  re- 
ligious responsibility  would  make  more  susceptible  his  sensitive 
religious  nature  already  cultivated  by  the  conscientious  care  of  his 
nation  and  the  lofty  tone  of  the  religious  life  of  his  mother.  This 
feeling  would  become  higher  and  deeper  as  for  the  four  days' 
journey,  "he  went  with  the  throng  to  the  house  of  God,  with  the 
voice  of  joy  and  praise,  a  multitude  keeping  holyday"  (Ps.  42:4). 
When  he  arrived  in  Jerusalem,  the  center  of  Jewish  religion,  captured 
and  rebuilt  by  his  own  great  ancestor  David,  we  can  imagine  the 
enthusiasm  with  which  he  would  unite  in  the  great  burst  of  joy  that 
lifted  up  one  of  the  pilgrim  psalms,  such  as  Ps.  122,  accompanied 
perhaps  by  the  instruments  of  music  mentioned  in  Ps.  150.  Add 
to  this  his  reverent  absorption  in  the  lofty  white  marble  temple  hal- 
lowed for  ages,  and  in  its  inspiring  worship  (see  paragraphs  360  and  77, 
and  Edersheim,  Sketches  of  Jewish  Social  Life,  pp.  109,  no),  and 
the  incident  which  follows  will  not  seem  unnatural  for  such  a  boy  at 


JESUS'    LIFE   IN   NAZARETH  57 

such  a  time  and  place.  For  sights  on  Jesus'  journey  from  Nazareth 
to  Jerusalem  see  Underwood,  Stereograph  No.  6,  "  On  the  Plain  of 
Jezreel;"  No.  7,  "Relief  Map  of  Palestine;"  No.  8,  "Jerusalem,  the 
Holy  City,  from  the  Place  Where  It  Was  First  Seen  by  Jesus." 

Vs.  43,  "And  when  they  had  fulfilled  the  days":  the  seven  days  of 
the  feast.  Vs.  44,  "  supposing  him  to  be  in  the  company  " :  the  caravan 
composed  of  those  who  came  from  Nazareth,  or  from  Nazareth  and  its 
vicinity,  was  evidently  a  large  one.  "They  went  a  day's  journey" :  not 
necessarily  a  whole  day,  but  till  evening  of  the  day  on  which  they 
started.  Vs.  46,  "  After  three  days,"  or,  as  we  should  say,  "on  the  third 
day,"  counting  the  day  of  starting  as  one,  the  day  of  the  return  a  second, 
and  the  day  on  which  they  found  him  a  third.  "  In  the  temple,  sitting 
in  the  midst  of  the  doctors;"  "as  a  learner,  not  as  a  teacher,  St. 
Paul  sat  at  the  feet  of  Gamaliel;  Acts  22:3"  (Plummer).  Where 
in  the  temple  the  rabbis  ("doctors")  were  teaching  we  have  no  certain 
means  of  knowing.  "  Both  hearing  them  and  asking  them  questions" : 
in  accordance  with  the  usual  relation  between  pupil  and  teacher, 
which  permitted  great  freedom.  (See  Trumbull,  Yale  Lectures  on 
the  Sunday  School,  pp.  20-31.)  Vs.  47,  "  And  all  that  heard  him  were 
amazed  at  his  understanding,"  etc.  The  teachings  of  Jesus  in  subse- 
quent years  show  wonderful  understanding  of  the  Old  Testament, 
and  profound  insight  into  all  questions  of  religion  and  morals;  some- 
thing of  these  qualities  was  already  manifest  in  the  boy  of  twelve 
years.  Vs.  48,  "they  were  astonished":  the  astonishment  of  his 
parents  and  their  failure  to  look  for  him  at  once  in  the  temple  seem 
to  show  that  he  had  not  impressed  them  as  being  precociously  religious 
and  strengthen  the  belief  gained  from  vss.  40  and  52  that  Jesus 
seemed  perfectly  developed,  but  normal. 

Vs.  49,  "How  is  it  that  ye  sought  me?  Wist  ye  not  that  I 
must  be  in  my  Father's  house?"  These  are  the  first  words  of 
Jesus  which  the  gospels  record.  They  imply  three  things  that  are 
most  significant:  (i)  Left  alone  in  the  city,  the  place  to  which  he 
turned  spontaneously  was  the  temple;  so  natural  was  it  for  him  to 
do  this  that  it  did  not  occur  to  him  that  his  parents  would  look 
for  him  anywhere  else.  (2)  That  which  drew  him  to  the  temple 
was  the  fact  that  it  was  God's  house;  that  with  it  more  than  with 
any  other  spot  in  the  city  was  associated  for  him  the  thought  of 


58  LIFE   OF   CHRIST 

God.  (3)  The  name  for  God  which  sprang  naturally  to  his  lips 
was  "my  Father;"  his  feeling  toward  God  was  that  of  a  loving  son 
to  a  father,  of  whose  love  he  was  sure.  Few,  if  any,  of  the  Jews, 
even  among  the  prophets,  had  thought  of  God  as  the  Father  of  indi- 
viduals. To  them  he  was  the  Father  of  the  nation. 

52  (§  17).  Eighteen  Years  at  Nazareth. — Luke  2:51,  52. — Vs.  57, 
"And  he  was  subject  to  them."  These  words  reveal  another  side 
of  Jesus'  character  as  a  boy.  Though  he  could  not  have  failed  to 
see  that  his  parents  in  some  things  had  less  spiritual  insight  than  he 
himself,  he  maintained  the  position  of  a  child  subject  to  their  authority. 
Cf.  Gal.  4:4,  "His  mother  kept  all  these  sayings  in  her  heart;"  cf.  Luke 
2:19  and  note  how  the  sensitive,  thoughtful  character  of  Mary  is 
emphasized  by  this  repetition.  Vs.  52,  "And  Jesus  advanced  in 
wisdom  and  stature  and  in  favor  with  God  and  men" :  a  most  impor- 
tant statement,  which,  along  with  vs.  40,  shows  how  real  and  normal 
a  human  life  Jesus  lived.  He  grew  physically,  intellectually,  and 
spiritually,  not  out  of  sin,  but  in  goodness.  Few  single  verses  of  the 
gospel  narrative  better  repay  meditation  than  this  one.  "In  favor 
with  ....  men."  Further  light  as  to  how  he  impressed  his  towns- 
men may  be  gained  from  Luke  4:20,  22. 

53.  Some  Additional  Facts  as  to  the  Influences  among  which 
Jesus  Grew  up. — In  Matt.  13:54-78;  Mark  6:1-5;  Luke  4:16-30; 
John  i  :46;  7:5,  are  given  some  incidents  from  the  later  life  of  Jesus 
which  reflect  back  light  upon  the  period  we  are  studying.  Read 
them  carefully  and  pick  out  the  additional  facts  they  contain.  If 
anything  in  them  is  not  clear,  look  up  the  notes  upon  them.  See 
"Index  of  Passages,"  p.  305. 

For  the  influence  of  his  surroundings  on  Jesus,  study  once  more 
what  is  said  of  Nazareth  in  paragraph  23  and  read,  for  the  influence 
both  of  natural  beauty  and  historic  association  on  a  boy,  Longfellow, 
"My  Lost  Youth." 


54.  Questions  and  Suggestions  for  Study. — (i)*  In  what  single 
statement  does  the  Evangelist  describe  the  boyhood  of  Jesus  up  to 
the  time  when  he  was  twelve  years  old  ?  (2)  By  what  concrete  things 
and  by  what  methods  did  the  Jews  associate  religion  with  the  natural 
interests  and  pleasures  of  childhood  ?  (3)  Did  the  boys  of  Nazareth 


JESUS'    LIFE   IN  NAZARETH  59 

like  Jesus?  (Luke  2:52;  4:20,  22;  John  1:14;  7:46;  Mark  12:37.) 
(4)  What  game  may  he  have  played  as  a  boy?  (Luke  7:32.) 
(5)*  What  does  Jesus'  use  of  the  Old  Testament  in  his  ministry  show 
as  to  his  education  ?  (Cf.  paragraph  50.)  (6)  How  did  the  education 
of  Jesus  differ  most  strikingly  from  that  of  an  American  boy  today  ? 
(7)  How  does  this  difference  in  education  make  Jesus'  conversation 
with  the  doctors  in  the  temple  seem  more  natural?  (8)*  Do  those 
who  were  glad  of  the  birth  of  Jesus  seem  to  have  been  more  influenced 
to  this  feeling  by  the  Law  in  the  Old  Testament  or  by  the  Psalms  and 
Prophets?  (Cf.  paragraphs  25,  34,  366  and  c,  and  Sanday,  Life  of 
Christ,  section  on  "The  Special  Seed-plot  of  Christianity.") 

(9)  Tell  the  story  of  Jesus'  visit  to  Jerusalem  when  he  was  twelve 
years  old.  (10)*  What  are  the  earliest  recorded  words  of  Jesus? 
(i  i)  What  do  the  words  mean  and  what  do  they  imply  as  to  his  religious 
life  at  this  time  ?  (12)  How  far  should  we  all  have  the  attitude  toward 
God  which  these  words  imply  ? 

(13)  What  does  Luke  2:51,52  tell  us  as  to  Jesus'  life  and  character 
during  the  eighteen  silent  years  ?  (14)*  Take  time  for  quiet  thought 
upon  what  is  said  in  Luke,  chap.  2,  as  to  Jesus'  boyhood  and  youth, 
and  name  the  qualities  of  character  which  he  displayed.  (15)  Com- 
mit to  memory  the  verses  which  bring  out  these  qualities  most 
clearly. 

(16)  What  name  can  properly  be  given  to  the  period  of  Jesus'  life 
thus  far  studied?  See  title  of  Part  I.  (17)  Name  the  events  that 
fall  in  this  period.  See  titles  of  sections  at  the  heads  of  chaps,  ii,  iii, 
iv,  and  v.  (18)  Point  out  on  the  map  the  place  at  which  each  of 
these  events  occurred. 

55.  Constructive  Work. — Let  the  student,  after  careful  study  of 
'all  the  matter  contained  in  this  chapter,  write  a  chapter  for  his  "Life 
of  Christ."  Our  purpose  here  is  rather  expansion  than  condensation. 
We  wish  to  supplement  the  scanty  record  of  Christ's  boyhood  and 
early  manhood  in  Luke,  chap.  2,  in  every  proper  way.  Since  this 
gathering  of  information  bit  by  bit  from  many  quarters  and  rearrang- 
ing it  is  somewhat  difficult,  we  have  here  done  the  constructive  work 
and  present  it  for  the  pupil's  study  and  criticism.  Note  the  order 
in  which  the  facts  are  rearranged  and  consider  whether  any  fact  is 
stated  which  cannot  be  supported  by  Scripture.  Is  any  fact  omitted  ? 


60  LIFE   OF   CHRIST 

Insert  in  the  parentheses  the  chapter  and  verse  of  the  Bible  on  which 
each  statement  is  based. 

At  Nazareth  which  was  considered  a  bad  or  at  least  an  insignificant 
town  (  )  Jesus  grew  both  in  body  and  mind  (  ) 

and  had  the  favor  both  of  God  and  men  (  ) .  When  twelve 

years  old  he  went  with  his  parents  to  the  feast  of  the  Passover  at 
Jerusalem  (  ).  On  leaving  the  city  with  the  caravan  for 

home  his  parents  found  that  Jesus  was  not  with  them  (  ). 

On  the  third  day  they  found  him  in  the  temple  listening  to  rabbis 
and  asking  them  questions.  All  who  heard  were  amazed  at  his  dis- 
cernment. To  his  mother's  questioning  he  replied,  "Why  need  you 
have  been  in  doubt  as  to  where  I  was  ?  Did  you  not  understand  that 
I  must  be  in  this  temple,  my  Father's  house?"  (  ).  But 

he  went  to  Nazareth  and  was  obedient  to  his  parents  (  ). 

He  did  not  show  wonderful  powers  to  his  townsmen,  for  they  were 
astonished  when  he  claimed  such  powers  later  (  )  and  his 

own  brothers  did  not  believe  in  him  until  late  in  his  ministry  or  after 
it  (  ).  Both  his  father  (  )  and  himself  were 

carpenters  (  ).  When  he  preached  at  Nazareth  during  his 

ministry  his  mother,  four  brothers,  James,  Joseph,  Simon,  and  Judas, 
and  at  least  two  sisters,  were  living  there  (  ). 

56.  Supplementary  Topics  for  Study. — i.  Trades  and  the  standing 
of  artisans  among  the  Jews. 

DELITZSCH,  Jewish  Artisan  Life;  EDERSHEIM,  Jewish  Social  Life,  chap.  xi. 

2.  The  brothers  of  Jesus. 

LIGHTFOOT,  Galatians,  pp.  252-91;  MAYOR,  Epistle  of  St.  James,  pp.  v-xxxvi; 
Bible  Dictionaries,  arts.  "James,"  "Judas,"  "Brother." 

3.  The  influences  among  which  Jesus  grew  up,  and  his  own  inner 
experiences:    (a)  home,  (6)  school,  (c)  synagogue,  (d)  Scripture,  (e) 
companions,  (/)  manual  labor,  (g)  scenery  and  nature,  (/*)  the  moral 
condition  and  messianic  hopes  of  the  people,  (i)  communion  with 
God,  (y)  thought  about  God  and  feeling  toward  him,  (&)  thought  about 
his  future  work. 

On  (a)  cf.  EDERSHEIM,  Sketches  oj  Jewish  Social  Life,  chaps,  vi,  vii;  on  (b)  see 
ibid.,  chap,  viii;  on  (c)  see  ibid.,  chaps,  xvi,  xvii;  on  (/)  see  CAMPBELL  MORGAN, 
Hidden  Years  at  Nazareth,  and  WHITTIER,  Songs  of  Labor,  "Dedication,"  last  four 
stanzas;  on  (g)  See  EDERSHEIM,  Life  and  Times  of  Jesus  the  Messiah,  Vol.  I,  pp.  145- 
49;  on  (i),  (/),  and  (k)  see  STALKER,  Life  of  Christ,  pp.  18-26,  and  THOMAS  HUGHES, 
The  Manliness  oj  Christ,  chapters  on  "The  Tests  of  Manliness"  and  "  Christ's  Boyhood." 


PART  II 

THE  OPENING  EVENTS  OF  CHRIST'S  MINISTRY 

FROM  THE  COMING  OF  JOHN  THE  BAPTIST  UNTIL  THE  PUBLIC 
APPEARANCE  OF  JESUS  IN  JERUSALEM 


CHAPTER  VI 

THE  HERALD  OF  THE  NEW  ERA  OR  THE  MINISTRY  OF  JOHN 

THE  BAPTIST 

57  (§  1 8).  The  Ministry  of  John  the  Baptist. 

Matt.  3:1-12.  Mark  i :  1-8.  Luke  3:1-20. 

570  (§  18).  The  Ministry  of  John  the  Baptist. — Mark  i:  I-8.1 — Vs. 
i,"The  beginning  of  the  gospel" :  in  Mark's  mind  the  "gospd"  story 
began  with  the  public  work  of  John  the  Baptist  and  the  entrance 
of  Jesus  on  his  ministry.  Cf.  Peter's  thought  as  expressed  in  Acts 
1:22.  "Of  Jesus  Christ  the  Son  of  God":  so  in  his  first  line  the 
evangelist  declares  his  own  conception  of  Jesus  and  faith  in  him. 
Cf.  the  first  line  of  Matthew  and  paragraph  13.  Vs.  2,  "Even  as  it 
is  written":  Mark's  only  quotation  from  the  Old  Testament.  Cf. 
paragraph  12.  "In  Isaiah  the  prophet":  the  remainder  of  the  verse 
is  in  reality  from  Mai.  3:1;  the  next  verse  is  from  Isa.  40:3.  Mark 
combines  the  two  quotations  which  so  aptly  describe  the  mission  of 
John,  mentioning  the  name,  however,  of  the  second  prophet  only. 
Turn  back  and  read  Malachi,  especially  chaps.  3  and  4.  It  will 
help  in  the  understanding  of  John's  character  and  preaching.  Note 
especially  in  these  chapters  that  judgment,  testing,  and  purifying 
attend  the  coming  of  the  "messenger  of  the  Covenant." 

1  Here  for  the  first  time  we  find  a  threefold  narrative,  one  account  in  each  of  the 
Synoptic  Gospels.  In  such  cases  the  student  should  aim,  not  simply  to  get  a  composite 
picture  of  all  three  narratives,  but  first,  by  studying  one  carefully,  to  fix  in  mind 
the  facts  as  recorded  in  this  account;  then,  taking  up  each  of  the  others,  to  consider 
wherein  each  differs  from  the  first;  and  finally  to  frame,  on  the  basis  of  all  the  sources, 
an  account  of  the  event  as  connected  as  possible.  Largely  because  of  its  early  date 
and  its  simple  narrative  form  (see  paragraph  12),  Mark  has  been  selected  as  the  most 
suitable  for  the  first  and  basal  study. 

61 


62  LIFE   OF   CHRIST 

Vs.  4,"]ohn  came,"  etc. :  notice  in  this  short  verse  the  place  of  John's 
work,  the  two  related  parts  of  his  work,  the  substance  of  his  message, 
the  meaning  of  his  baptism.  Note  that  we  here  find  John  where 
Luke  i :  80  leaves  him.  "  Repentance  " :  not  mere  sorrow,  but  change 
of  mind,  especially  of  moral  purpose.  "Remission  of  sins":  for- 
giveness of  sins,  including  escape  from  the  punishment  which  would 
otherwise  have  come  and  restoration  to  favor.  Vs.  6,  "  camel's  hair" : 
a  coarse  cloth  made  of  the  long,  coarse  hair  of  the  camel,  used  also 
for  tents;  still  in  use  in  eastern  countries.  "Leathern  girdle": 
cf.  the  description  of  Elijah  in  II  Kings  i  :8,  and  also  Mai.  4:5;  Luke 
1:17.  "Locusts":  an  insect  of  the  same  family  as  the  grasshopper. 
"  Wild  honey" :  probably  the  honey  of  the  wild  bee  (cf.  I  Sam.  14: 25, 
26;  Judg.  14:8).  All  these  particulars  describe  a  poor  man  living 
apart  from  other  men,  having  no  need  to  visit  the  towns  for  either 
food  or  clothing.  Cf.  Luke  1:80.  The  rough  dress,  simple  fare, 
and  lowly  life  of  John  would  make  his  hearers  feel  that  he  had  no 
purpose  in  life  but  his  one  mission,  that  he  was  indeed  "a  voice" 
(John  i :  23)  only.  His  intense  absorption  in  his  work  drew  the 
people  to  him.  Cf.  the  career  of  Peter  the  Hermit,  who  led  the  First 
Crusade. 

Vs.  7,  "Latchet  of  whose  shoes" :  better,  "thong  of  whose  sandals." 
Vs.  8, "  water  "—"Holy  Ghost"  (Holy  Spirit) :  the  one  baptism  touches 
the  body  and  is  the  outward  sign  of  a  spiritual  cleansing,  the  other 
reaches  the  spirit  and  itself  illumines  and  tests  it. 

576  (§18). — Matt.  3:1-12. — Vs.  i,  "wilderness  of  Judea":  the 
rough,  mountainous,  and  uninhabited  or  sparsely  settled  region 
lying  west  of  the  Dead  Sea,  and  probably  including  also  so  much  of 
the  uninhabited  region  lying  north  of  the  sea,  in  the  Jordan  valley, 
as  fell  within  Judea.  Cf.  Luke  3:1  and  Underwood,  Stereograph 
No.  9,  "Gorge  of  Brook  Cherith  and  Elijah  Convent"  (showing 
wilderness  of  Judea) ;  No.  10,  "Baptizing  in  the  Jordan;"  No.  n, 
"Plain  of  the  Jordan,  Southeast  from  the  Ruins  of  Ancient 
Jericho." 

Vs.  7,  "Pharisees  and  Sadducees":  see  paragraph  $6b.  John 
i :  19-25  tells  us  the  purpose  with  which  some  of  them  came. 
"  Offspring  of  vipers" :  i.  e.,  men  of  snakelike  characters,  wricked  and 
deceitful.  "The  wrath  to  come":  the  wrath  upon  sinners  which 


THE   MINISTRY   OF   JOHN   THE   BAPTIST  63 

would  precede  or  accompany  the  deliverance  of  the  righteous.  Cf. 
Mai.  3:5;  4:1,  3,  and  paragraphs  34  and  58.  Vs.  8,  "fruits  worthy 
of  repentance":  cf.  Luke  3:10-14  and  notes.  Vs.  g,  "think  not  to 
say  within  yourselves,  We  have  Abraham,"  etc.:  John  evidently 
doubted  the  reality  of  their  repentance ;  he  knew  the  common  expecta- 
tion that  all  the  sons  of  Abraham  would  have  part  in  the  kingdom  of 
God  (cf.  paragraph  58),  and  wished  to  show  that  not  good  ancestry 
but  good  character  was  essential;  see  John  8:31-40.  "God  is  able 
of  these  stones  to  raise  up  children  to  Abraham" :  John  believes  that 
God  will  fulfil  his  promise  to  Abraham,  but  that  he  is  not  dependent 
upon  these  people,  being  able  to  provide  himself  a  seed  of  Abraham. 
Cf.  Rom.  4:12,  13.  Vs.  10,  "Even  now  is  the  axe  laid":  better, 
"the  axe  is  lying,"  i.  e.,  judgment  is  near  at  hand.  " Is  hewn  down" : 
i.  e.,  will  be;  only  the  fruits  of  repentance  can  save  it. 

Vs.  n,  "unto  repentance":  either  to  express  repentance  (cf.  on 
Mark  1:4),  or  to  lead  them  to  repentance,  increasing  their  desire  to 
repent  by  giving  them  a  definite  act  in  which  to  express  their  decision. 
"With  the  Holy  Ghost  and  with  fire":  better,  "in  Holy  Spirit  and 
fire,"  the  reference  being  to  a  subjection  of  the  people  to  the  searching 
and  testing  work  of  the  Spirit  of  God  in  the  Mightier  One,  by  which  the 
real  characters  of  men  should  be  discovered.  Cf.  Mai.  3 : 2-5,  from 
which  John's  figure  of  speech  is  probably  derived.  John  was  a  man 
of  great  insight  into  character,  but  he  recognized  that  he  could  not 
try  men's  hearts  as  the  Greater  One  who  was  to  follow  would  search 
and  test  them.  Vs.  12,  "Whose  fan":  a  winnowing  shovel,  with 
which  the  mingled  grain  and  chaff,  after  being  threshed,  were  thrown 
into  the  air,  that  the  steady  west  wind  might  blow  away  the  chaff, 
leaving  the  grain  behind.  "  He  will  thoroughly  cleanse  his  threshing- 
floor"  :  i.  e.,  complete  the  work  of  separating  grain  and  chaff.  "Un- 
quenchable fire" :  a  figure  for  inevitable  and  irremediable  destruction. 
The  whole  verse  is  descriptive,  in  highly  figurative  language,  of  a 
work  of  judgment  by  which  the  evil  should  be  thoroughly  purged  out 
of  the  nation  and  the  kingdom  of  God  set  up.  Cf.  paragraph  34, 
and  Mai.  4:1-3. 

57c  (§18). — Luke  3:1-20. — Vs.  i,  "In  the  fifteenth  year  of  Tiberius 
Caesar":  there  is  difference  of  opinion  as  to  the  event  from  which 
these  years  should  be  reckoned.  Tiberius  was  associated  with  Augus- 


64  LIFE   OF   CHRIST 

tus  as  joint  emperor  about  the  end  of  n  A.  D.  He  became  full 
emperor  at  the  death  of  Augustus,  August  19,  14  A.  D.  If  the  earlier 
date  be  chosen,  the  appearance  of  John  the  Baptist  would  be  in  the 
latter  part  of  25  or  early  part  of  26  A.  D.  The  other  historical  indi- 
cations of  time  so  carefully  given  by  Luke  in  vss.  i  and  2  are  in  har- 
mony with  this  date.  "Pontius  Pilate  being  governor  of  Judea": 
Pilate  was  made  procurator  of  Judea  in  25  or  26  A.  D.  "Herod 
being  tetrarch  of  Galilee  and  his  brother  Philip,"  etc.:  a  tetrarch  was 
a  native  ruler  lower  in  rank  than  a  king.  Vss.  10-14.  Notice  how 
in  these  verses,  found  only  in  Luke,  John  points  out,  in  concrete 
examples  adapted  to  the  several  classes  of  people,  how  the  repentance 
which  he  demanded  would  express  itself.  These  are  examples  of 
the  "fruits  worthy  of  repentance"  (vs.  8).  Vs.  ij,  "extort  no  more," 
etc.:  under  the  current  system  of  raising  taxes  extortion  was  easy, 
and  common  among  the  collectors  of  customs  (publicans).  Vs.  14, 
"do  violence  to  no  man":  as  in  the  case  of  the  collectors  of  customs 
so  here  John  selects  for  reproof  those  vices  to  which  the  soldiers  were 
specially  liable.  The  "violence"  referred  to  is  unlawful  violence  for 
personal  gain,  not  that  which  as  soldiers  they  would  be  bound  to  use 
against  public  enemies;  the  American  Revised  Version  gives  the 
sense  better:  "  Extort  from  no  man  by  violence,  neither  accuse  anyone 
wrongfully."  Notice  that  he  does  not  tell  any  of  these  classes  of 
people  to  give  up  their  occupations.  John  hi  his  advice  shows  great 
moderation,  practical  sense,  and  knowledge  of  men.  His  lonely  and 
ascetic  life  had  not  made  him  an  anarchist  or  fanatic. 

Vs.  15,  "And  as  the  people  were  in  expectation,"  etc.  In  a  time 
when  there  was  constant  readiness  to  accept  anyone  as  the  Messiah, 
provided  he  met  popular  expectation,  the  appearance  of  John,  such  a 
prophet  as  had  not  been  for  generations,  set  people  to  wondering 
whether  he  were  the  Christ.  See  the  reflection  of  this  feeling  in  John  i : 
19,  20.  We  may  well  picture  the  scene  suggested  by  this  descriptive 
verse.  The  burly  soldiers,  the  fastidious  Pharisees,  the  aristocratic 
priests,  the  despised  publicans,  even  the  cowering  harlots  (see  Matt. 
21:32) — jostling  each  other  in  a  vast  crowd  gathered  not  in  a  city 
square  but  in  the  wilderness  or  the  sweltering  Jordan  valley ;  all  quiver- 
ing with  excitement  at  the  thought  that  the  tense  figure  before  them 
might  be  that  of  the  national  deliverer  eagerly  awaited  for  centuries. 


THE  MINISTRY  OF  JOHN  THE  BAPTIST  65 

There  was  doubtless  in  that  throng  many  a  sword  ready  to  be  whipped 
from  its  girdle  at  a  word,  and  John  might  have  dropped  the  spark  that 
would  have  kindled  the  nation.  The  meeting  was  in  several  respects 
like  one  of  the  monster  meetings  of  Daniel  O'Connell,  the  Irish 
liberator.  See  Justin  McCarthy,  History  of  Our  Own  Times,  Vol. 
I,  pp.  191-96. 

Vs.  18,  "the  good  tidings":  the  gospel.  Much  of  John's  preach- 
ing was  of  judgment  rather  than  of  salvation,  but  it  always  included 
salvation  for  the  repentant.  He  sought  by  the  terrors  of  a  coming 
judgment  to  persuade  men  to  escape  from  judgment.  Cf.  vs.  17, 
"gather  the  wheat  into  the  garner,"  and  Matt.  3:2.  Vs.  19,  "Herod 
the  tetrarch":  Herod  Antipas.  See  the  account  of  John's  arrest  in 
Mark  6:17,  18  (Matt.  14:3-5)  where  it  is  related  in  connection  with 
his  death.  There  is  also  an  account  in  Josephus,  Antiquities,  xviii, 
5,2.  John  1:19-28  contains  further  statements  as  to  John's  min- 
istry, especially  as  to  the  place  of  his  baptism  and  the  expectation  of  a 
Messiah;  see  notes  on  the  passage  in  paragraph  69. 

58.  Current  Ideas  Concerning  the  Messiah. — The  Jewish  hope  for 
a  Messiah  was  at  bottom  a  hope  for  a  divinely  appointed  and  em- 
powered deliverer  from  national  distress.  Throughout  the  history 
of  the  Hebrew  people  their  prophets  had  promised  that  God  would 
aid  them,  and  if  they  were  in  danger  from  their  enemies,  would 
deliver  them,  provided  only  they  kept  his  commandments  and  were 
true  to  him  in  other  ways.  This  succession  of  promises  could 
never  be  quite  fulfilled,  however,  because  of  the  wrongdoings  and 
impenitence  of  the  Hebrew  nation;  but  the  hope  grew  deeper  and 
more  distinct.  By  degrees,  also,  it  came  to  include,  not  merely  the 
idea  of  a  re-established,  glorious  kingdom  of  Israel  over  which  God 
was  to  be  king — the  kingdom  of  God — but  also  of  a  specific  person 
through  whom  God  would  establish  the  kingdom,  and  the  greater  the 
sense  of  national  bondage  and  suffering,  the  keener  became  their 
belief  in  a  deliverer.  Thus  the  messianic  hope  in  the  time  of  Jesus 
was  the  child  of  faith  and  national  misfortune :  at  once  religious  and 
political.  Its  form  was  various  according  as  the  one  or  the  other  of 
these  two  elements  predominated.  All  classes,  however,  believed 
that  the  Messiah  would  be  the  son  of  David,  and  that  his  kingdom 
would  consist  of  Jews  and  others  who  accepted  the  Jewish  religion. 


66  LIFE   OF   CHRIST 

With  the  more  intellectual  classes,  especially  the  Pharisees,  the 
Messiah  was  something  more  than  a  mere  man,  though  less  than  God. 
His  coming  was  to  be  preceded  by  that  of  Elijah  (Mai.  4:5;  Mark 
9:11,  12;  cf.  Mark  6:15;  John  1:21)  and  by  awful  portents  in  the 
heavens.  On  the  part  of  the  masses  the  hope  was  more  political,  and 
the  deliverance  was  supposed  to  be  from  the  rule  of  the  Romans. 
This  popular  conception  it  was  that  led  so  many  people  to  misjudge 
Jesus  and  to  regard  him  as  a  political  agitator. 


59.  Questions  and  Suggestions  for  Study. — (i)   In  the  mind  of 
Mark  with  what  events  does  the  gospel  history  begin?     (2)   What 
apostle  expresses  a  similar  thought  ?      (3)*  Give  in  outline  Mark's 
account  of  John  the  Baptist,  distinguishing  (a)  his  place  of  work,  (6) 
appearance  and  mode  of  life,  (c)  his  message  to  the  people,  including 
the  moral  change  demanded,  the  external  act  associated  with  this 
moral  change,  and  his  announcement  for  the  future. 

(4)  What  do  Matthew  and  Luke  add  in  common  to  Mark's 
account  ?  (5)  What  does  Luke  add  that  is  found  neither  in  Mark 
nor  Matthew?  (6)*  How  does  Luke  date  the  beginning  of  the 
ministry  of  John  ?  To  what  year  does  this  probably  assign  it  ? 
(7)  What  is  repentance  ?  (8)  By  what  announcement  did  John  enforce 
his  command  to  repent  ?  (9)  What  did  he  teach  about  the  value  of 
Abrahamic  descent  in  saving  one  from  God's  wrath  ?  (10)*  How  did 
he  describe  the  Greater  One  whom  he  announced?  What  part  of 
his  work  did  he  emphasize?  (n)  How  did  he  contrast  his  own 
work  with  that  of  the  Greater  One  to  come  ? 

(12)  By  what  motives  especially  did  he  appeal  to  the  people? 
(13)  In  what  sense  was  his  preaching  a  gospel  (good  news)  ?  (14)* 
What  elements  of  character  appear  most  strongly  in  John  as  he  is 
depicted  in  the  gospel  narrative?  (15)  What  facts  made  it  natural 
for  the  people  to  wonder  whether  John  was  the  Christ  ?  (16)*  What 
kind  of  Messiah  were  the  Pharisees  looking  for?  (17)*  What  kind 
were  the  people  expecting  ? 

60.  Constructive    Work. — Having  completed   the   study   of  this 
chapter  as  indicated  above,  write  for  your  "Life  of  Christ"  (inserting 
above  it  the  title  of  "Part  II,"  as  given  on  p.  61)  a  chapter  of  not 
more  than  two  hundred  and  fifty  words.     In  condensing,  do  not 


THE   BAPTISM   AND   TEMPTATION   OF  JESUS  67 

forget  Mark  i :  4  and  the  comment  upon  it.  Try  to  see  the  picture 
presented  by  the  facts  and  to  help  others  see  it.  Some  of  the  notes 
will  help  you  in  this  and  also  some  of  the  references  under  para- 
graph 6 1,  i.  Use  the  analysis  of  the  chapter  which  follows. 

CHAPTER  VI 

THE   HERALD   OF   THE   NEW  ERA 

1.  The  time  and  place  of  John's  work. 

2.  His  dress  and  manner  of  life. 

3.  His  message  of  command  and  judgment;    the  relation  of  baptism  to  his 
preaching. 

4.  His  announcement  of  the  Greater  One  to  come. 

5.  The  way  his  message  was  received. 

61.  Supplementary  Topics  for  Study. — i.  The  characteristics  of 
John  the  Baptist's  ministry. 

Bible  Dictionaries,  art.  "John  the  Baptist;"  FEATHER,  The  Last  o)  the  Prophets; 
EDERSHEIM,  Life  and  Times  of  Jesus  the  Messiah,  Vol.  I,  pp.  255-74;  ZENOS,  in 
Biblical  World,  January,  1900,  and  BAILEY,  in  Biblical  World,  December,  1905; 
STALKER,  Life  of  Christ,  pp.  40-42;  FORBTJSH,  Boys1  Life  0}  Christ,  pp.  56-64. 

2.  The  Jewish  expectation  of  the  Messiah. 

SCHURER,  The  Jewish  People  in  the  Time  of  Jesus  Christ,  Div.  II,  Vol.  II,  pp. 
154-87;  WENDT,  The  Teaching  of  Jesus,  Vol.  I,  pp.  33-89;  EDERSHEIM,  Life  and 
Times  of  Jesus  the  Messiah,  Vol.  I,  pp.  160-79;  MATHEWS,  History  of  New  Testament 
Times  in  Palestine,  pp.  159-69,  and  The  Messianic  Hope  in  the  New  Testament. 


CHAPTER  VII 

THE  BAPTISM  AND  TEMPTATION  OF  JESUS 

62  (§  19).  The  Baptism  of  Jesus. 

Matt.  3:13-17.          Mark  1:9-11.        Luke  3:21,  22  [230]. 
64  (§  20).  The  Temptation  in  the  Wilderness. 

Matt.  4:1-11.  Mark  1:12,  13.     Luke  4:1-13. 

620,  (§19)  The  Baptism. — Mark  1:9-11. — Vs.  p,  "Nazareth  of 
Galilee" :  for  description,  see  paragraph  23.  Recall  also  the  years  Jesus 
had  spent  there  (cf.  paragraphs  49,  52,  53),  and  what  he  was  now 
leaving  behind  (cf.  paragraphs  35,  50).  The  report  of  John's  procla- 
mation of  the  kingdom  of  heaven  must  have  reached  Nazareth  early 
and  produced  great  excitement  there.  The  soul  of  Jesus  was  too 
spiritually  sensitive  to  permit  him  to  stay  away  from  a  prophet  of 


68  LIFE   OF   CHRIST 

God  and  of  righteousness,  and  he  must  ere  this  have  had  some  con- 
viction of  his  mission  (see  notes  on  Luke  2: 49  in  paragraph  51,  and 
on  Matt.  3:15  below) .  We  may  well  consider  the  thoughts  that  stirred 
him  as  he  walked  the  twenty  miles  to  the  river,  leaving  his  quiet 
workshop  and  his  happy  home  of  thirty  years  for  a  future  full  of 
struggle  and  of  pain.  "In  the  Jordan":  the  place  of  Jesus'  baptism 
cannot  be  determined  with  certainty.  The  traditional  sites  are  in  the 
south,  near  Jericho.  But  Bethany  (John  1 128),  to  which  place  Jesus 
apparently  returned  after  his  temptation,  is  a  more  probable  place, 
and  this  is  probably  farther  north,  near  the  southern  border  of  Gali- 
lee. 'Vs.  ii,  "My  beloved  Son,  in  whom  I  am  well  pleased":  the 
language  from  heaven  is  the  assurance  to  Jesus  that  he  is  in  a 
peculiar  sense  the  object  of  God's  love  and  approval  (cf.  Eph.  1:5, 
6 ;  Col.  1:13),  and  begets,  we  can  hardly  doubt,  in  a  measure  in 
which  it  has  not  existed  before,  the  consciousness  of  his  mission  as 
the  Messiah. 

626  (§19).  Matt.  3:13-17. — Vs.  14,  "  But  John  would  have  hindered 
him,"  etc.:  John  has  urgently  commanded  the  people  to  repent  and 
be  baptized,  but  when  Jesus  comes  to  him  he  feels  himself  in  the  pres- 
ence of  his  superior,  and  shows  it  by  the  words,  "I  have  need  to  be 
baptized  of  thee,  and  comest  thou  to  me  ?"  Yet  notice  that  he  neither 
says  that  it  is  in  itself  unfitting  for  Jesus  to  be  baptized,  nor  indicates 
that  he  knows  Jesus  to  be  the  Christ  (cf.  John  i  :3i).  Vs.  15,  "suffer 
it  now":  this  reply  of  Jesus  virtually  admits  the  unsuitableness  of 
his  being  baptized  by  John,  and  by  implication  his  own  superiority  to 
John,  which  John  had  felt,  but  sets  it  aside  for  the  time;  in  due  season 
his  superiority  will  be  manifest.  "For  thus  it  becometh  us  to  fulfil  all 
righteousness":  Jesus  regarded  John's  work  as  a  part  of  the  plan  of 
God.  For  him  to  share  in  it  was,  therefore,  to  obey  the  will  of  God, 
i.  e.,  to  do  righteousness.  He  made  the  same  application  to  the  people 
at  large  (Luke  7 : 29,  30) ,  saying  that  they  who  were  baptized  by  John 
declared  God  to  be  righteous,  while  the  Pharisees  by  refusing  made 
the  plan  of  God  ineffectual  in  their  own  case.  John  had  urged  a  con- 
sideration of  propriety ;  Jesus  puts  the  matter  on  the  ground  of  duty. 
In  the  presence  of  duty  the  highest  propriety  is  to  waive  propriety  and 
do  the  duty.  In  this  sentence — the  second  one  which  the  gospels 
record  from  Jesus'  lips — we  gain  a  most  significant  light  upon  the  prin- 


THE  BAPTISM  AND  TEMPTATION  OF  JESUS  69 

ciples  of  his  life.  Compare  his  words  in  the  temple  (Luke  2 : 49)  and 
the  notes  in  paragraph  51.  > 

620  (§19).  Luke  3:21-23. — Vs.  21,  "  When  all  the  people  were  bap- 
tized": not  "after  all  had  been  baptized,"  nor  "while  the  rest 
were  being  baptized"  (and  so  in  the  presence  of  others),  but  simply 
at  the  same  time  (in  general)  at  which  the  rest  of  the  people  were 
baptized.  None  of  the  gospels  imply  that  there  were  spectators  of 
Jesus'  baptism.  "And  praying" :  a  feature  of  the  narrative  peculiar 
to  Luke  and  most  illuminative,  both  as  to  his  state  of  mind  at  this 
moment  (see  note  on  Mark  i :  9  above)  and  as  to  his  habitual  relation 
to  God.  Vs.  23,  "  about  thirty  years  of  age" :  an  important  statement 
chronologically;  notice,  however,  the  word  "about."  If  Jesus  was 
born  in  4  B.  c.  (see  paragraph  37),  his  thirtieth  birthday  would  come 
in  26  A.  D.,  which  agrees  with  paragraph  57*;.  The  effect  of  John's 
proclamation  of  the  Mightier  Coming  One,  in  view  of  the  popular 
expectation  (Luke  3:15),  would  be  immediate,  and  only  a  few  months 
probably  elapsed  between  the  beginning  of  his  ministry  and  that  of 
Jesus. 

63.  The  Meaning  of  the  Baptism  of  Jesus. — As  has  appeared  from 
a  study  of  his  own  words  (paragraph  626)  the  baptism  of  Jesus  was 
not  a  confession  of  sin,  but  a  profession  of  devotion  to  a  revealed 
plan  of  God.  The  devotion  of  oneself  to  the  kingdom  of  God, 
the  approach  of  which  John  had  announced,  involved  in  the  case  of 
others,  but  not  in  his,  repentance  and  confession  of  sin.  Had  he  allowed 
any  consideration  to  induce  him  not  to  join  John  the  Baptist,  his  influ- 
ence would  have  been  thrown  against  the  revival  of  righteousness  which 
John  was  seeking  to  bring  about.  Before  such  an  alternative  one 
possessed  of  a  filial  spirit  toward  God  could  only  act  as  he  did  act. 
By  so  doing  he  became  formally,  of  course,  a  follower  of  John,  but 
very  soon  began  an  independent  movement  of  his  own. 

From  this  act,  we  must  believe,  dates  the  beginning  of  his  clear 
conviction  that  to  him  there  belonged  a  great  and  peculiar  respon- 
sibility in  relation  to  the  kingdom  of  God ;  that  he  was  the  one  whom 
John  was  foretelling.  From  the  moment  the  voice  from  heaven 
sounded  in  his  heart  he  devoted  himself  with  unswerving  purpose 
and  self-sacrifice  to  the  new  work. 

640  (§20).  The  Temptation. — Mark    1:12,    13. — Vs.    12,   "and 


70  LIFE   OF   CHRIST 

straightway  the  Spirit  driveth  him  forth  " :  the  assurance  of  divine  son- 
ship  in  connection  with  the  baptism  is  immediately  followed  by  an  im- 
pulse from  the  Spirit  to  seek  the  solitude  of  the  wilderness,  doubtless 
for  reflection  upon  the  new  work  opening  up  before  him.  This 
was  just  such  an  impulse  as  any  thoughtful  man  would  have  who 
had  been  given  new  responsibility  and  power.  "  Into  the  wilderness" : 
at  what  particular  place  it  is  idle  to  guess.  Vs.  ij,  "forty  days 
tempted  of  Satan":  the  temptation,  continued  through  the  whole 
period,  was,  no  doubt,  inseparably  connected  with  his  meditation 
over  his  plans,  and  over  the  use  of  the  power  given  him  by  God 
for  carrying  out  those  plans.  "With  the  wild  beasts":  as  would  be 
natural  in  the  wilderness.  The  statement,  peculiar  to  Mark  and 
characteristic  of  his  pictorial  style,  briefly  suggests  the  Savior's  lack 
of  human  fellowship  in  his  struggle  and  emphasizes  the  forbidding 
aspect  of  the  wilderness. 

646  (§20).  Matt.  4:1-11. — Vs.  3,  "And  the  tempter  came":  a 
visible  appearance  is  not  at  all  required  by  the  narrative.  "If  thou  art 
the  Son  of  God":  referring  to  the  voice  from  heaven  (Matt.  3:17), 
and  basing  the  temptation  on  that.  "  Command  that  these  stones  be- 
come bread":  an  appeal  to  his  hunger  (cf.  vs.  2),  and  conveying  the 
suggestion  that  there  is  an  inconsistency  between  his  being  God's 
Son,  the  special  object  of  God's  love,  and  going  hungry,  and  that 
either  his  conviction  of  sonship  must  be  confirmed  by  the  supply  of 
his  need,  or  he  must  doubt  that  sonship.  Vs.  4,  "Man  shall  not  live 
by  bread  alone,  but  by  every  word  that  proceedeth  out  of  the  mouth 
of  God":  i.  e.,  shall  not  regard  bread  as  indispensable,  but  shall  in 
simple  trust  in  God  wait  his  word  (see  Deut.  8:3).  This  principle 
of  trust  in  the  all-sufficient  God,  which  God  taught  Israel  in  the 
wilderness,  Jesus  applies  to  his  own  case.  He  will  not  insist  on  bread 
as  the  evidence  of  God's  love,  but  will  trust  God's  word  (Matt. 
3:17).  Vs.  5,  "the  devil  taketh  him":  in  thought,  no  doubt,  not 
bodily.  "  The  pinnacle  of  the  temple  " :  some  high  gable  of  the  temple 
or  its  colonnades  is  referred  to,  perhaps  that  very  high  one  which  over- 
looked the  valley  of  Kedron.  Vs.  6,  "If  thou  art  the  son  of  God" : 
as  before,  an  appeal  to  his  consciousness  of  divine  sonship,  with  per- 
haps an  added  reference  to  the  trustful  confidence  in  God  just 
expressed  (vs.  4).  "Cast  thyself  down:  for  it  is  written,  He  shall 


THE    BAPTISM    AND   TEMPTATION   OF   JESUS  71 

give  his  angels  charge,"  etc. :  i.  e.,  if  thou  art  God's  Son,  he  will  surely 
care  for  thee;  prove  it  by  throwing  thyself  down.  Under  guise  of  an 
appeal  to  filial  trust  there  is  concealed  a  temptation  to  distrust.  Vs. 
7,  "Thou  shalt  not  tempt  the  Lord  thy  God":  the  words  are  from 
Deut.  6:16,  and  forbid  making  demands  on  God,  or  putting  him  to 
the  test,  from  doubt  of  his  care.  Jesus  refuses  to  do  this;  trust 
needs  no  self-appointed  test  of  God.  In  his  work  in  the  world  as 
God's  Son  he  will  not  manufacture  evidence  of  God's  presence  and 
care,  for  himself  or  for  others.  He  will  go  forward  in  simple  trust, 
taking  such  evidences  of  God's  love  and  care  as  come  in  the  doing  of 
duty.  See  the  opposite  spirit  of  the  Jews  and  Jesus'  answer  in 
Mark  8:11,  12. 

Vs.  8,  "All  the  kingdoms  of  the  world":  a  mental  vision  of  the 
world  that  Jesus  wished  to  win  for  God.  Vs.  p,  "if  thou  wilt  fall 
down  and  worship  me" :  a  figure  of  speech  descriptive  of  what  the 
course  of  action  which  was  suggested  to  him  would  really  amount  to. 
One  naturally  thinks  of  some  concession  to  the  false,  worldly  ideas 
of  the  times,  as,  for  example,  the  use  of  force,  or  concealment  of  his 
real  aims,  by  which  he  might  have  gained  adherents  rapidly;  some 
compromise,  in  word  or  act,  which  to  Jesus'  thought  amounted  to 
giving  homage  to  the  devil.  Vs.  10,  "Thou  shalt  worship  the  Lord 
thy  God,  and  him  only  shalt  thou  serve":  quoted  from  Deut. 
6:13,  where  it  enjoins  Israel  to  worship  Jehovah  only,  as  against  the 
gods  of  the  surrounding  nations.  In  the  mouth  of  Jesus  it  means 
that  allegiance  and  reverence  are  due  to  no  human  authority,  to  no 
worldly  ideals,  but  to  God  only.  In  his  life  there  is  to  be  no  divided 
allegiance.  Vs.  n,  "Angels  came  and  ministered  unto  him":  he  had 
safely  passed  a  great  crisis  and  gained  a  priceless  victory.  To  the 
large  mind  of  Milton  it  seemed  that  "paradise"  was  "regained,"  not 
at  the  resurrection  but  at  the  temptation  of  the  Messiah : 

I,  who  erewhile  the  happy  garden  sung 
By  one  man's  disobedience  lost,  now  sing 
Recover'd  Paradise  to  all  mankind, 
By  one  man's  firm  obedience  fully  tried, 
Through  all  temptation,  and  the  tempter  foiled 
In  all  his  wiles,  defeated  and  repulsed, 
And  Eden  raised  in  the  waste  wilderness. 

Briefly,  though  somewhat  inadequately,  it  may  be  said  that  his  three 


72  LIFE  OF  CHRIST 

temptations  were  enticements  to  use  his  divine  power  (see  note  on 
Mark  1:13  above),  (i)  selfishly,  (2)  presumptuously,  (3)  in  combina- 
tion with  worldly  policy  and  force;  but  in  all  there  was  a  temptation 
to  distrust  God,  and  in  all  he  conquered  by  maintaining  his  faith 
in  God. 

64^  (§20).  Luke  4: 1-13. — The  narrative  of  Luke  is  like  Mark's 
in  extending  the  temptations  through  the  forty  days;  like  Matthew's 
in  narrating  the  three  temptations  at  the  end.  The  second  and  third 
temptations  are  put  in  a  different  order  in  Luke;  for  the  difference 
no  satisfactory  explanation  can  be  given,  nor  is  it  important. 

65.  Messiahship  as  Conceived  by  Jesus. — The  idea  of  messiahship 
was  essentially  Jewish,  and  had  Jesus  been  content  to  take  it  as  it 
existed,  it  could  have  had  little  meaning  for  other  peoples.  But  he 
did  with  it  as  he  did  with  so  many  other  Jewish  conceptions;  although 
he  continued  to  use  the  words  of  the  Jews  he  pierced  beneath  the  sur- 
face and  form  to  the  fundamental  thought  they  represented,  and  dealt 
with  this.  To  be  the  Christ  meant  to  found  the  kingdom  of  God;  but , 
this  is  only  to  say  that  to  be  the  Christ  meant  to  make  human  society 
righteous  and  prosperous  by  bringing  its  members  into  right  relations 
with  God.  Thus  he  made  the  term  "kingdom  of  God"  moral  and 
religious  rather  than  political.  The  temptation  to  make  it  political, 
to  use  force  as  the  Jews  expected,  and  thus  immediately  to  exercise 
his  beneficent  rule,  must  have  been  a  most  subtle  and  powerful  test 
in  the  wilderness: 

Why  move  thy  steps  so  slow  to  what  is  best, 

Happiest,  both  to  thyself  and  all  the  world, 

That  thou,  who  worthiest  art,  shouldst  be  their  king  ? 

— The  words  of  Satan  in  Paradise  Regained,  Book  III,  224-26. 

But  he  remained  true  to  the  highest  ideal  of  the  kingdom  and  today 
holds  a  sway  over  the  souls  of  men  greater  than  any  prophet  had 
attributed  to  the  Messiah. 


66.  Questions  and  Suggestions  for  Study. — (i)  Relate  the  story 
of  the  baptism  of  Jesus  as  told  by  Mark.  (2)  What  distinct  addition 
does  Matthew  make  to  the  Mark  narrative  ?  (3)  What  is  the  meaning 
in  Jesus'  reply  to  John,  of  the  words,  "  Suffer  it  now"  ?  (4)*  What  is 
the  meaning  of  "thus  it  becometh  us  to  fulfil  all  righteousness"? 


THE   BAPTISM   AND   TEMPTATION   OF   JESUS  73 

(5)*  What  great  principle  of  conduct  does  Jesus  enunciate  in  this 
answer  to  John  ?  (6)  Is  this  principle  valid  for  him  only,  or  for  all 
men?  (7)*  What  elements  of  Jesus'  religious  life  that  ought  to  be 
in  ours  are  revealed  in  this  passage  and  in  Luke  2:49?  (8)  Why  is 
the  dove  a  natural  and  suitable  symbol  of  the  divine  Spirit?  (9)* 
What  was  the  meaning  for  Jesus  of  the  descent  of  the  Spirit  and  the 
voice  from  heaven  ? 

(10)  How  old  was  Jesus  at  the  time  of  his  baptism  ?  (n)  Tell  the 
story  of  Jesus'  temptation  in  the  wilderness  as  related  by  Mark. 
(12)  Can  you  show  that  both  retirement  and  temptation  might  natu- 
rally be  expected  in  Jesus'  life  at  this  time  ?  (13)  Relate  the  story  of 
the  first  of  the  three  temptations  as  recorded  by  Matthew.  (14)  Of 
the  second.  (15)  Of  the  third.  (16)  Wherein  does  Luke's  narrative 
differ  from  Matthew's  ?  (17)*  Explain  the  meaning  of  Jesus'  answer 
to  the  first  temptation.  (18)*  To  the  second.  (19)*  To  the  third. 

(20)  Is  there  any  suggestion  to  us  in  the  source  from  which  Jesus 
drew  his  replies  to  the  tempter?  (21)  What  gave  occasion  to  these 
temptations,  and  of  what  use  were  they  to  Jesus?  (22)  What  great 
principles  of  conduct  are  involved  in  his  several  answers  ?  (23)  Can 
you  suggest  circumstances  of  modern  life  to  which  any  one  of  these 
principles  would  be  applicable?  (24)  Do  you  know  of  any  good 
men  who  seem  to  have  been  "spoiled  by  power"  ?  (25)  Mention  any 
one  of  the  temptations  of  Jesus  that  might  come  to  a  young  bank  clerk; 
to  a  student  volunteer  ?  (26)  What  would  you  understand  from  Heb. 
2:18  and  4:15  as  to  the  likeness  of  Jesus'  temptations  to  our  own? 

(27)  Is  there  any  difference  between  his  temptations  and  ours? 

(28)  Was  this  the  last  temptation  of  Jesus  ?     See  Luke  4: 13. 

67.  Constructive  Work. — Having  completed  the  preceding  work, 
write  chap,  vii  of  your  "Life  of  Christ,"  treating  the  baptism  and  the 
temptation. 

As  an  illustration  of  paragraph  27,  3,  you  would  do  well  to  study 
the  account  of  the  two  events  of  Christ's  life  mentioned  above  in  Mark. 
Note  that  the  story  of  both  the  baptism  and  the  temptation  is  given 
in  ninety-nine  words,  and  that  some  facts  are  stated  which  are  not  in 
the  longer  accounts.  Note  further  that  Mark's  account  is  not  stiff 
or  vague  as  we  might  perhaps  expect  from  its  brevity,  but  full  of  life, 
movement,  and  color.  Note  the  words  which  describe  vigorous  and 


74  LIFE  OF   CHRIST 

sharply  defined  movement  or  pictorial  details:  "straightway,"  "com- 
ing up  out  of,"  "rent  asunder,"  "driveth  forth  into,"  "with  the 
wild  beasts." 

To  Mark's  facts  you  would  better  add  in  your  constructive  work 
the  substance  of  the  conversation  between  Jesus  and  John  at  the 
baptism,  and  something  as  to  the  nature  of  the  three  temptations. 
From  seventy-five  to  one  hundred  and  seventy-five  words  may  be 
used. 

68.  Supplementary  Topics  for  Study. — i.  The  contrasts  between 
the  life  of  Jesus  before,  and  his  life  after,  his  baptism,  in  (a)  occupation, 
(b)  home,  (c)  relations  to  kindred,  (d)  relations  to  people  in  general. 

2.  Study  this  quotation  as  applied  to  the  Jews  in  the  time  of  Christ: 
"Men  looked  for  a  Caesar,  but  they  needed  a  Savior.    The  only 
kingdom  that  could  help  them  was  the  kingdom  of  heaven"  (W.  B. 
Forbush). 

3.  A  study  of  the  temptation  of  Christ. 

MILTON,  Paradise  Regained;  THOMAS  HUGHES,  The  Manliness  of  Christ,  Part  IV; 
Ecce  Homo,  chap.  ii. 

CHAPTER   VIII 

THE  BEGINNINGS  OF  FAITH  IN  JESUS 

69  (§  21).  John's  Testimony  before  the  Priests  and  Levites. 

John  i : 1 9-28. 

70  (§  22).  Jesus  the  Lamb  of  God.  John  1:29-34. 

71  (§  23).  The  First  Three  Disciples.  John  1:35-42. 

72  (§  24).  Philip  and  Nathanael.  John  1:43-51. 

73  (I  25).  The  First  Miracle:  Water  Made  Wine.      John  2:1-11. 
(§  26).  Sojourn  in  Capernaum.  John  2:12. 

69  (§  21).  John's  Testimony  before  the  Priests  and  Levites. — John 
1:19-28. — Vs.  19,  "when  the  Jews  sent  unto  him  ....  to  ask  him, 
Who  art  thou  ?" :  on  the  inquiry  awakened  by  John,  see  Luke  3:15. 
Vs.  21,  "Art  thou  Elijah  ?" :  on  the  basis  of  a  literal  interpretation  of 
Mai.  4:5,  Elijah  was  expected  to  come  before  the  Christ  (cf.  Matt. 
17:10).  This  prophecy  Jesus  recognizes  as  fulfilled  in  its  real  sense 
in  John  the  Baptist  (Matt.  17:11  ff.;  11:14).  John  denies  that  he 
is  Elijah,  because  he  knows  he  is  not  Elijah  in  the  sense  intended 
by  the  question  of  the  priests,  i.  e.,  the  identical  Elijah  of  the  Old 
Testament.  "Art  thou  the  prophet?":  the  question  refers  to  the 


THE   BEGINNINGS   OF   FAITH   IN  JESUS  75 

prophet  promised  in  Deut.  18 : 15.  Cf.  John  6 : 14,  30,  31 ;  Acts  3 : 22. 
Vs.  23,  "I  am  the  voice  of  one  crying,"  etc.:  more  exactly,  "a  voice 
of  one,"  etc.  John  wishes  to  sink  his  personality  out  of  sight;  he 
will  not  identify  himself  with  any  of  the  great  personalities  which 
the  Jews  have  pictured  to  themselves  and  for  which  they  are  looking; 
he  is  simply  a  voice,  bidding  men,  "Make  straight  the  way  of  the  Lord." 
These  words  of  Isaiah  (40: 1-5),  originally  employed  to  picture  poeti- 
cally the  return  of  Jehovah  bringing  his  people  from  captivity,  are 
employed  by  John  as  aptly  describing  the  spiritual  preparation  for 
Jehovah's  coming  to  his  people.  Vs.  25,  "why  then  baptizest  thou, 
if  thou  art  not  the  Christ  ?" :  probably  on  the  basis  of  Zech.  13 :  i,  the 
administration  of  a  rite  symbolic  of  purification  was  thought  to  belong 
to  the  Messiah.  75.  26:  cf.  Mark.  1:7,  8,  but  notice  that  he  whom 
John  then  spoke  of  as  coming  he  now  says  is  present,  though  unknown. 
Vs.  28,  "Bethany  beyond  Jordan":  notice  the  marginal  reading, 
Bethabara,  or  Betharaba,  probably  another  name  for  the  same  place 
or  of  a  place  near  at  hand.  It  is  probably  a  ford  of  the  Jordan  in 
southeastern  Galilee,  a  little  northeast  of  Scythopolis. 

70  (§  22).  Jesus  the  Lamb  of  God. — John  i :  29-34. — Vs.  29,"  On  the 
morrow":  notice  that  these  sections  (21-24)  giye  the  record  of  four 
successive  days.  "Behold  the  Lamb  of  God,  that  taketh  away  the 
sin  of  the  world" :  the  conception  of  Jesus  involved  in  these  words  is 
akin  to,  if  not  derived  from,  that  of  Isa.,  chap.  53,  a  man  pure,  meek, 
gentle,  and  bearing  the  load  of  the  sin  of  the  world.  Read  this 
chapter  carefully.  This  is  a  very  different  picture  from  that  which 
John  had  drawn  of  the  Coming  One,  in  his  words  to  the  Jews  before 
he  appeared  (Matt.  3:10-12).  It  shows  that,  while  his  thought 
about  what  the  Messiah  would  be  led  him  to  emphasize  his  work  of 
judgment  as  set  forth  in  the  prophets,  the  actual  sight  of  Jesus,  as 
he  returned  from  his  forty  days  in  the  wilderness,  impressed  him 
with  a  very  different  aspect  of  that  work  and  the  character  of  the  one 
who  could  do  it.  This  new  conception  had  perhaps  been  gained  in 
part  by  a  conference  with  Jesus.  Perhaps  he  could  not  himself  at 
once  have  adjusted  these  conceptions  to  one  another,  though  they 
actually  meet  in  Jesus'  own  life  and  work.  Vs.  jo,  "This  is  he  of 
whom  I  said,"  etc.:  cf.  John  1:15.  The  gospels  do  not  tell  when 
John  had  said  this.  Vs.  ji,  "  And  I  knew  him  not" :  knew  him  not, 


76  LIFE  OF   CHRIST 

that  is,  as  the  Greater  One  who  was  to  follow  him;  personal  acquaint- 
ance he  may  or  may  not  have  had.  John's  announcement  of  his  greater 
successor  was  an  act  of  faith,  not  of  sight.  Vss.  32-34.  Cf.  Mark  i :  10, 
ii.  The  experience  at  the  Jordan,  so  deeply  significant  for  Jesus, 
became  also  to  John  a  revelation  of  Jesus  as  that  One  for  whom  he 
had  been  looking  and  whom  in  faith'he  had  announced,  the  One  who, 
himself  filled  with  the  Spirit,  should  baptize  others  in  that  Spirit. 

71  (§23).   The  First  Three  Disciples. — John   1:35-42. — Vs.  37, 
"  two  disciples  " :  one  of  them  being  Andrew  (vs.  40) ,  and  the  other  very 
probably  John,  the  evangelist,  whose  name  is  repeatedly  studiously 
suppressed  in  this  gospel,  as  here  and  in  vs.  40;  see  13 : 23 ;  18 : 15, 1*6; 
19:26,27.     Vs.  41,  "We  have  found  the  Messiah":  the  expression 
of  a  first  impression,  which  longer  acquaintance  was  not  only  to  deepen 
into  conviction,  but  also  to  modify,  as  he  learned  how  different  a 
Messiah  Jesus  was  to  be  from  that  which  he  at  first  thought  of. 
Vs.  42.     It  will  make  this  and  the  next  section  seem  a  natural  part  of 
the  life-history  of  Jesus  if  we  remind  ourselves  that  every  leader  of 
men  must  attach  to  himself  those  who  will  accept  and  keep  the  truth 
he  has  to  tell.     So  every  biography  of  every  great  teacher  or  reformer 
must  have  somewhere  in  it  a  chapter  like  that  we  are  now  studying. 

72  (§  24).  Philip  and  Nathanael. — John  1:43-51. — Vs.  43,  "into 
Galilee" :  returning  home ;  cf.  Mark  i :  9.  Vs.  44,  "Now  Philip  was  from 
Bethsaida" :  viz.,  Bethsaida  of  Galilee  (John  12 : 21 ;  cf.  map),  a  suburb 
of  Capernaum,  where  Peter  and  Andrew  afterward  lived  (Mark  i  :2i, 
29).     Vs.  45,  "him  of  whom  Moses  in  the  law,  and  the  prophets,  did 
write":  i.  e.,  the  Messiah:  cf.  comment  on  vs.  41.     "Jesus  of  Naza- 
reth, son  of  Joseph":  so  Jesus  was  known  throughout  his  public  life. 
Note  that  here  Philip  brings  a  man  to  Jesus.     Andrew,  according  to 
vs.  42  above,  does  the  same.     In  John  12:20-22  Andrew  and  Philip 
are  represented  as  uniting  in  the  work  of  bringing  men  to  Jesus. 
We  know  but  little  else  of  Andrew  and  Philip.     But  this  is  enough  to 
win  them  lasting  honor.     The  church  and  community  need  nothing 
so  much  as  the  quiet,  persuasive,  personal  touch.     The  kingdom  of 
heaven  must  grow  man  by  man.     Vs.  46,  "Can  any  good  thing  come 
out  of  Nazareth?":    a  place  without  distinction  or  reputation,  and 
with  which  no  one  had  ever  associated  the  Messiah  (it  is  not  even 
mentioned  in  the  Old  Testament),  and  all  the  less  likely  to  seem  to 


THE  BEGINNINGS   OF   FAITH   IN  JESUS  77 

Nathanael  of  Cana  a  probable  birthplace  of  the  Messiah,  because  it 
was  a  neighboring  village  to  that  in  which  he  himself  lived. 

Vs.  49,  "Rabbi,  thou  art  the  Son  of  God;  thou  art  King  of  Israel" : 
the  first  phrase  is  an  echo  of  John's  testimony,  the  second  an  explicit 
acknowledgment  of  his  messiahship  (cf.  Ps.  2 :6,  7 ;  II  Sam.  7 : 13, 14). 
Testimony  and  the  impression  made  by  Jesus'  own  character  on  sus- 
ceptible minds  win  for  Jesus  his  first  disciples.  Vs.  51,  "angels  of 
God  ascending  and  descending  upon  the  Son  of  Man":  he  shall 
become  a  medium  of  communication  between  heaven  and  earth. 
(See  Gen.  28:10  ff.)  "Son  of  Man":  used  here  for  the  first  time  in 
this  gospel.  Jesus  uses  it  many  times  of  himself.  Exactly  what  it 
meant  on  his  lips  has  been  much  discussed.  But  no  view  is  more 
probable  than  that  it  meant  the  ideal  man — the  man  who  is  all  that 
God  intended  man  to  be  and  thus  a  fit  and  full  representative  of  the 
kingdom  of  God  on  earth.  It  is  because  he  is  such  a  representative 
that  there  "were  given  him  dominion  and  glory  and  a  kingdom" 
among  men.  See  Dan.  7:13,  14. 

73  (§  25)-  The  First  Miracle:  Water  Made  Wine. — John  2:1-11.— 
Vs.  i,  "and  the  third  day":  reckoned  from  and  including  the  day  of 
1 143.  " Cana  of  Galilee" :  the  home  of  Nathanael  (John  21 : 2) ,  a  vil- 
lage only  a  few  miles  from  Nazareth.  See  Underwood,  Stereograph  No. 
18,  "In  the  Court  of  a  Village  Home,  Cana  of  Galilee;"  also  No.  14, 
"A  Bride's  Arrival  before  the  House  of  her  Bridegroom."  Vs.  2, 
"and  his  disciples":  probably  the  five  mentioned  in  the  preceding 
chapter  of  John.  Vs.  4,  "Woman,  what  have  I  to  do  with  thee?" 
or,  what  have  we  in  common  ?  indicating  that  he  did  not  share  with 
her  the  thought  and  wish  implied  in  her  hint.  There  is  no  rudeness 
in  the  use  of  the  word,  "Woman,"  as  may  be  clearly  seen  in  John  19: 
26.  " Mine  hour  is  not  yet  come" :  the  time  for  me  to  act  as  wonder- 
worker before  the  multitudes  is  not  yet  come.  Mary  perhaps  desired 
a  conspicuous  display  of  power ;  Jesus  would  bring  relief,  but  in  such 
way  and  at  such  time  that  it  would  attract  no  general  attention.  Vs. 
6,  "After  the  Jews'  manner  of  purifying":  cf.  Mark  7:3,  4.  "Two 
or  three  firkins  apiece ":  a  firkin  =  about  nine  gallons.  Vs.  8,  "the 
ruler  of  the  feast":  either  a  head  waiter  or,  as  is  more  likely,  a  guest 
elected  to  preside. 

Vs.  n,  "This  beginning  of  his  signs" :  "sign"  is  John's  usual  word 


78  LIFE   OF   CHRIST 

for  Jesus'  deeds  of'power,  and  one  that  emphasizes  the  significance  of 
the  deed,  rather  than  either  its  power  or  its  wondrousness.  "Mani- 
fested his  glory" :  revealed  the  excellence  and  beauty  of  his  character 
and  power.  "And  his  disciples  believed  on  him" :  i.  e.,  believed  more 
firmly  in  him  than  before;  faith  is  by  its  very  nature  a  thing  of  degrees, 
capable  of  growing  and  intended  to  grow.  The  sympathy  of  the 
reader  is  bound  to  go  out  to  this  little  group  of  five  who  felt  the 
charm  of  the  quiet  teacher  and  followed  him  along  an  unknown  way. 
They  were  of  a  nature  both  fine  and  heroic  enough  to  grow,  and 
to  their  growth  the  world  owes  much. 


74.  Questions  and  Suggestions  for  Study. — (i)  Tell  the  story  of 
John's  testimony  before  the  priests  and  Levites.  (2)*  What  prophecy 
gives  occasion  to  the  question,  "Art  thou  Elijah"?  (3)*  What  to 
the  question,  "Art  thou  the  prophet"?  (4)*  What  is  the  meaning 
of  John's  reply,  "I  am  a  voice,"  etc.?  (5)  What  gives  rise  to  the 
question,  "Why  baptizest  thou,"  etc.? 

(6)*  What  does  John  mean  by  the  words,  "Behold  the  Lamb  of 
God  that  taketh  away  the  sin  of  the  world"  ?  (7)  To  what  is  it  due 
that  this  characterization  of  Jesus  is  so  different  from  his  announce- 
ment of  the  Coming  One?  (8)  What  further  testimony  did  John 
bear  respecting  Jesus  on  this  occasion  ?  (9)  What  does  John  mean 
by  saying  that  he  does  not  know  Jesus  ? 

(10)  What  testimony  did  John  bear  in  the  presence  of  two  of  his 
disciples?  (see  §  23).  (n)  What  was  the  result  of  this  testimony? 
(12)  Who  were  these  two  disciples,  and  what  third  disciple  did  one 
of  these  bring  to  Jesus?  (13)*  What  element  of  John's  character  is 
illustrated  in  his  conduct  in  this  matter,  and  in  what  respects  is  his 
conduct  to  be  emulated  by  us  today? 

(14)  What  other  disciple  did  Jesus  call  to  follow  him  the  next  day  ? 
(15)  Whom  did  this  disciple  bring  to  Jesus  ?  (16)  Relate  the  conver- 
sation between  Jesus  and  Nathanael.  (17)  What  is  the  meaning  of 
Jesus'  last  sentence  in  vs.  51  ?  (18)  Tell  briefly  the  events  of  each 
of  the  four  days  referred  to  in  paragraphs  69-72.  (19)*  What  two 
influences  drew  to  Jesus  his  first  disciples?  (20)  What  strong  traits 
of  character  do  they  seem  to  have  had  ?  (21)  In  what  ways  did  they 
probably  need  to  grow  ? 


THE   BEGINNINGS   OF   FAITH   IN  JESUS  79 

(22)  Tell  the  story  of  the  wedding  at  Cana.  (23)  What  elements 
of  Jesus'  character  are  revealed  in  his  conduct  on  this  occasion? 
(24)*  What  impression  and  effect  did  Jesus'  act  produce  on  the  minds 
of  the  disciples  ? 

(25)  Where  did  Jesus  go  after  the  wedding  at  Cana  ?  (26)  Who 
accompanied  him  ? 

(27)*  Point  out  on  the  map  each  of  the  places  mentioned  in  this 
chapter  and  indicate  the  event  which  happened  at  each;  then  draw 
an  outline  map  showing  these  places  and  the  probable  route  of  Jesus 
from  the  Jordan  to  Cana  and  from  Cana  to  Capernaum.  (28) 
Commit  to  memory  the  titles  of  the  sections  in  chaps,  vi,  vii,  viii. 

75.  Constructive   Work. — Having  completed  the  study  indicated 
above,  write  chap,  viii  of  your  "Life  of  Christ,"  following  the  outline 
as  given  in  the  second  titles  at  the  head  of  the  chapter,  or  constructing 
an  outline  for  yourself.     Be  sure,  however,  to  bring  out  the  central 
theme,  "The  Beginnings  of  Faith  in  Jesus,"  very  clearly  showing  how 
John  the  Baptist  aided  that  faith,  how  the  disciples  helped  each  other 
in  it,  and  how  Jesus  made  their  faith  grow. 

76.  Supplementary  Topics  for  Study. — i.  How  far  the  Jews  of 
Jesus'  day  expected  a  suffering  Messiah,  such  as  is  suggested  by  John 
the  Baptist's  quotation  from  Isaiah  in  John  i :  29. 

SCHURER,  Div.  II,  Vol.  II,  pp.  184-87. 

2.  Jewish  weddings. 

EDERSHEIM,  Sketches  of  Jewish  Social  Life,  chap,  ix,  and  Life  and  Times  oj 
Jesus  the  Messiah,  Vol.  I,  pp.  351-55;  STAFFER,  Palestine  in  the  Time  oj  Christ, 
pp.  150-65.  See  also  Dictionaries  of  the  Bible  (esp.  HASTINGS'),  arts,  on  "Marriage." 

3.  Give  a  chapter  from  the  life  of  any  one  of  the  following  men, 
telling  how  he  drew  followers  to  himself:  Socrates.  Luther,  Gladstone, 
Abraham  Lincoln. 

4.  The  Brotherhood  of  St.  Andrew  and  the  Brotherhood  of  Andrew 
and  Philip;  how  their  aim  is  explained  by  John,  chap.  i. 

Universal  Cyclopedia,  Vol.  II,  Appendix,  or  address  Brotherhood  of  St.  Andrew 
at  headquarters,  Broad  Exchange  Building,  Boston,  Mass. 


PART  III 


FROM  THE  PUBLIC  APPEARANCE  OF  JESUS  IN  JERUSALEM  UNTIL 
HIS  RETURN  TO  GALILEE 


CHAPTER  IX 

THE  BEGINNING  OF  CHRIST'S  WORK  IN  JERUSALEM 

77  (§  27)-  First  Cleansing  of  the  Temple.  John  2:13-22. 

79  (§  28).  Discourse  with  Nicodemus.  John  2:23 — 3:21. 

77  (§  27)-  First  Cleansing  of  the  Temple. — John  2: 13-22. — Vs.  13, 
"The  Passover  of  the  Jews  was  at  hand,  and  Jesus  went  up  to  Jeru- 
salem": on  the  feasts  of  the  Jews  and  the  season  of  the  Passover,  see 
paragraph  78;  on  some  of  the  services  and  influences  of  the  Passover, 
see  paragraphs  50  (last  parl),  51.  Vs.  14,  "and  he  found  in  the 
temple  those  that  sold":  doubtless  in  the  great  court  of  the  gentiles, 
which  lay  outside  the  sanctuary  proper  and  which  those  who  were  not 
Jews  might  enter.  "Oxen,  sheep,  and  doves" :  to  offer  as  sacrifices;  for 
a  sacrifice  of  doves,  cf.  Luke  2 : 24.  "And  the  changers  of  money  sitting" : 
the  temple  tax  (cf.  Matt.  17 : 24)  must  be  paid  in  Jewish  money;  hence 
the  need  of  money  changers,  since  Jews  came  to  the  great  feasts  from 
many  lands  (cf.  Acts  2:5-11;  8:27),  and  even  in  Judea  and  Galilee 
Roman  coinage  was  in  common  use  (Mark  12:15,  J6)  •  Vs.  15,  "  and 
he ....  cast  all  out  of  the  temple":  more,  of  course,  by  the  power 
his  righteous  indignation  than  by  any  physical  force.  Both  the  traders 
and  the  temple  authorities  back  of  them  were  conscious  of  wrongdoing 
(see  note  on  vs.  16)  and  Jesus  would  have  the  sympathy  of  the  people 
subjected  to  imposition.  Thus  in  the  United  States  a  single  intrepid 
American  citizen  has  more  than  once  rid  the  city  hall  of  "grafters." 
Vs.  16,  "make  not  my  Father's  house,"  etc.:  the  same  name. for  the 
temple  which  he  used  in  his  boyhood  (Luke  2 : 49) .  The  off ensiveness 
of  this  traffic  to  Jesus  lay  in  the  conversion  of  a  place  of  worship  into 
a  place  of  traffic — a  traffic  to  which  the  priests  must  have  consented, 

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and  from  which  there  is  reason  to  believe  they  themselves  derived  a 
profit,  and  that  an  exorbitant  one  (see  Edersheim,  Life  of  Jesus,  I, 

37°>  371)- 

Vs.  17.  To  many  of  us  it  is  a  pleasure  to  think  that  Christ 
in  his  consuming  zeal  for  righteousness  did  at  least  once  use 
physical  force  against  its  opponents.  He  showed  not  only  moral 
but  physical  courage,  and  helped  us  to  feel  how  broad  and  true  his 
manhood  was.  Cf.  Luke  3:17  with  John  1:29;  also  Hughes,  Tom 
Brown's  School  Days,  chapter  on  "The  Fight,"  and  Theodore 
Roosevelt,  The  Strenuous  Life,  especially  the  chapter  on  "Grant." 
Vs.  18,  "what  sign  showest  thou":  the  Jews  failed  to  perceive 
that  such  an  act  carries  its  own  authority  in  the  wickedness  of 
the  traffic,  and  the  righteous  zeal  of  him  who  puts  an  end  to  it,  and 
demands  no  supernatural  token  of  authority.  In  our  time,  owing 
doubtless  in  part  to  the  influence  of  Jesus,  it  is  more  fully  recognized 
that  the  presence  of  urgent  need  and  the  possession  of  power  to  meet 
that  need  carries  with  it  both  authority  and  responsibility.  It  is,  for 
instance,  a  well-recognized  principle  of  the  common  law  that  any 
citizen  who  sees  a  crime  committed  has  the  legal  right  to  arrest  the 
criminal.  Vs.  20, "  forty  and  six  years  " :  the  temple  was  begun  in  the 
eighteenth  year  of  Herod,  viz.,  20-19  B-  c-  Forty-six  years  from  that 
time  would  bring  us  to  the  Passover  of  27  A.  D.  Cf.  paragraph  37  and 
Luke  3:23. 

Mark  n:  15-18;  Matt.  21: 12-17,  an<^  Luke  19:45-48  give  an  account  of  a  cleans- 
ing of  the  temple  which  some  believe  to  be  identical  with  the  one  here  described  in 
John.  There  seem  to  be  two  records,  one  speaking  of  the  event  at  the  beginning  and 
the  other  at  the  end  of  the  ministry  of  Jesus,  and  it  is  difficult  to  decide,  if  there  was 
only  one  cleansing,  at  which  point  it  occurred.  In  the  absence  of  decisive  evidence  there- 
fore they  are  treated  in  this  book  as  distinct  events. 

78.  The  Feast  of  the  Jews. — Besides  New  Year's  Day,  the  cycle 
of  Jewish  feasts  in  Jesus'  day  included  the  following  each  year : 

1.  The  Feast  of  the  Passover  and  Unleavened  Bread,  first  month  (Nisan, 
March-April),  i4th  to  2ist  days. 

2.  The  Feast  of  Acra,  on  the  23d  day  of  the  second  month. 

3.  The  Feast  of  Pentecost,  fifty  days  after  Passover,  about  the  6th  day  of 
the  third  month. 

4.  The  Feast  of  Woodcarrying,  on  the  i5th  day  of  the  fifth  month. 

5.  The  Feast  of  Tabernacles,  from  the  i5th  to  the  22d  of  the  seventh  month, 
the  last  day  of  it  constituting  the  Feast  of  Waterdrawing. 


82  LIFE   OF   CHRIST 

6.  The  Feast  of  Dedication,  lasting  eight  days  and  beginning  on  the  25th 
day  of  the  eighth  month  (November -December). 

7.  The  Feast  of  Purim,  on  the  i4th  day  of  the  twelfth  month. 

Of  these  feasts,  Passover,  Pentecost,  and  Tabernacles  had  to  be  celebrated  in 
Jerusalem,  to  which  Jews  came  from  all  quarters  for  that  purpose.  The  others 
required  no  such  journey  to  Jerusalem. 

79  (§  28).  Discourse  with  Nicodemus. — John  2:23 — 3:21 — Vs.  24, 
"But  Jesus  did  not  trust  himself  unto  them":  did  not  take  them  into 
his  confidence  or  intrust  his  work  to  them.  This  striking  statement 
that,  though  they  "trusted"  him,  Jesus  did  not  "trust"  them,  finds  its 
explanation  in  the  fact  that  their  faith,  though  real,  rested  upon  his 
signs,  rather  than  upon  an  appreciation  of  him  or  of  his  teachings. 
The  disciples  whom  Jesus  trusted  believed  on  him  before  he  wrought 
any  signs  (cf.  paragraphs  71,  72). 

Chap.  3:1,  "a  man  of  the  Pharisees":  cf.  paragraph  366.  "A 
ruler  of  the  Jews":  a  member  of  the  Sanhedrin;  cf.  paragraph  i, 
first  part.  Vs.  2,  "Rabbi,  we  know,"  etc.:  notice  this  sentence  care- 
fully. Nicodemus  is  of  those,  mentioned  in  2:23,  whose  conviction, 
such  as  it  was,  rested  on  the  signs.  The  words  "we  know"  reflect  the 
fact  that  he  speaks  for  others  also,  and  suggest  the  possibility  that  he 
came  with  overtures  from  members  of  the  Pharisaic  party  who, 
impressed  with  Jesus'  miracles,  were  disposed  to  overlook  the  fact 
that  he  had  not  been  educated  as  a  rabbi,  and  join  hands  with  him  to 
bring  in  the  kingdom  of  God.  Vs.  3,  "  Except  a  man  be  born  anew,  he 
cannot  see  the  kingdom  of  God" :  Jesus  answers  Nicodemus'  thought, 
not  his  words.  He  cannot  accept  alliance  with  the  Pharisees  on  any 
such  basis  as  Nicodemus  has  in  mind.  He  tells  him  that  if  one  would 
share  the  kingdom  himself,  he  must  be  born  anew,  that  is,  be  com- 
pletely made  over  morally.  Note  the  moral  courage  of  Jesus'  frank 
attitude  to  the  influential  Nicodemus.  The  temptation  to  do  what 
Nicodemus  perhaps  suggested  had  been  already  met.  Cf.  note  on 
Matt.  4:9. 

Vs.  5,  "Except  a  man  be  born  of  water  and  the  spirit": 
Nicodemus,  like  the  other  Pharisees  (Luke  7:30),  had  probably 
rejected  John's  baptism,  partly  because  John  did  no  sign.  It  is  to 
this,  probably,  that  Jesus  refers  in  the  word  "water."  Except  a 
man  be  morally  transformed,  by  repentance  suitably  expressed 


CHRIST'S  WORK  IN  JERUSALEM  83 

(e.  g.,  by  baptism)  and  by  the  work  of  God's  spirit,  he  can  have  no 
part  in  the  kingdom  of  God.  Vs.  6,  "That  which  is  born  of  the  flesh 
is  flesh,"  etc.:  the  Pharisees  trusted  to  Abrahamic  descent  accord- 
ing to  the  flesh  (cf.  Matt.  3:9),  and  counted  this  sufficient  to  give 
them  place  in  the  kingdom.  Jesus  tells  Nicodemus  that  natural 
descent  produces  only  a  natural  man;  fitness  for  God's  kingdom  comes 
only  through  the  power  of  his  spirit.  Vs.  8,  "The  wind  bloweth 
where  it  listeth,"  etc. :  we  must  not  expect  to  understand  how  these 
things  take  place;  even  the  wind  seems  mysterious.  It  was  even 
more  so  to  men  of  that  day  than  to  us  who  live  since  the  rise  of  the 
science  of  meteorology.  Vs.  10,  "Art  thou  the  teacher  of  Israel?": 
implying  that  Nicodemus  was  a  well-known  rabbi.  Vs.  12,  "earthly 
things":  the  fact  that  a  man  must  repent  and  be  born  anew  spirit- 
ually. "Heavenly  things":  the  explanation  of  how  these  "things 
come  about.  Vs.  13,  "And  no  man"  etc.:  nor  can  he  expect  to 
learn  these  things  from  anyone  else,  if  he  refuses  to  learn  them 
from  Jesus. 

Vss.  16-21  form  a  new  paragraph,  dealing  with  the  mission  of 
Jesus  in  the  world.  What  precedes  skilfully  meets  the  needs  of 
Nicodemus;  this  paragraph  is  a  message  of  love  and  light  to  all  the 
world  and  to  all  time  —  note  the  word  "whosoever"  in  vs.  16.  God 
through  his  Son  brings  salvation;  those  who  reject  the  light  bring 
judgment  upon  themselves. 

It  is  not  the  purpose  to  treat  the  discourses  of  the  gospels  fully  in  this  book.  This 
earliest  one  is  more  fully  treated  in  order  to  show  the  pupil  the  point  of  view  from 
which  he  should  interpret  all  the  others.  That  point  of  view  is  historical.  Note  the 
references  on  vs.  i,  bringing  Nicodemus  before  the  mind  as  a  Pharisee  and  a  Sanhedrist. 
Note  how  Nicodemus  himself  in  vs.  2  classes  himself  with  the  seekers  after  signs  referred 
to  in  John  2:  23,  24,  and  how  the  words  "water"  in  vs.  5  and  "flesh"  in  vs  6  at  once 
bring  into  view  definite  historical  facts  as  to  the  attitude  of  the  Pharisees.  The  treat- 
ment, therefore,  emphasizes  the  fact  that  this  conversation  is  not  simply  with  a  man, 
but  with  a  man  whose  thoughts  and  acts  and  words  are  largely  determined  by  the 
historical  environment  in  which  he  lived,  and  that  this  environment  must  be  known 
in  order  to  understand  both  what  he  says  and  what  is  said  to  him. 


80.  Questions  and  Suggestions  for  Study. — (i)  At  what  season  of 
the  year  was  the  Passover  celebrated  ?  (2)*  What  was  the  special 
occasion  of  the  traffic  in  animals  in  the  temple  courts  at  this  time  ? 
(3)  What  of  the  changing  of  money  ?  (4)  In  what  part  of  the  temple 


84  LIFE  OF   CHRIST 

did  this  traffic  take  place?  (5)*  Why  did  Jesus  disapprove  of  it? 
(6)  Tell  the  story  of  his  cleansing  of  the  temple.1  (7)*  What  spirit 
did  Jesus  manifest  in  his  act?  (8)*  How  far  can  his  conduct  be 
taken  as  an  example  for  us,  and  of  what  is  it  an  example  ?  (9)  Has 
his  conduct  any  bearing  on  the  question  to  what  uses  a  church  building 
may  properly  be  put,  and,  if  so,  what  ?  (10)  What  would  Jesus  have 
said  if  an  expelled  money  changer  had  called  him  a  "crank"  disturbing 
peaceful,  prosperous  business?  (n)  Was  there  anything  wrong  in 
the  demand  of  the  Jews  (vs.  18),  and,  if  so,  what? 

(12)*  What  was  the  characteristic  of  the  followers  whom  Jesus 
gained  in  Jerusalem  ?  (13)  How  did  Jesus  esteem  faith  which  sprang 
from  the  signs?  (14)  What  was  the  relation  which  he  desired 
to  see  between  signs  and  faith  ?  (15)*  Who  was  Nicodemus?  (16) 
Tell  the  story  of  his  visit  to  Jesus.  (17)  In  what  spirit  did  he  come  ? 
(18)  What  great  lesson  did  Jesus  teach  him?  (19)*  What  did  Jesus 
mean  by  being  born  of  water  and  spirit  ?  (20)  Are  the  words  of  John 
3:3-8  more  helpful  to  a  self-righteous  man  or  to  a  penitent  moral  out- 
cast? Give  reasons  for  your  answer.  (21)  Recite  from  memory 
John  3:16.  (22)*  Why  has  this  verse  become  so  widely  known  and 
highly  valued  ?  (23)  In  what  way  does  Jesus  show  his  courage  in  the 
events  of  this  chapter  ? 

81.  Constructive  Work. — Write  an  account  of  the  cleansing  of  the 
temple  along  the  lines  suggested  by  the  footnote  to  paragraph  80,  6. 
but  condensing  to  two  hundred  words  or  less.  Picture  the  hubbub 
and  absorbed  greed  of  the  temple  court,  the  intense  moral  indigna- 
tion and  physical  energy  of  Jesus,  and  the  surprise  and  confusion  of 
beasts  and  men. 

The  interview  with  Nicodemus  is  more  difficult,  and  therefore 
considerable  help  has  been  given  upon  it.  The  treatment  in  your 
"Life"  should  be  short,  bringing  out  only  the  essentials,  since  our 
present  purpose  is  to  study  especially  what  Jesus  did,  rather  than  what 
he  said.  Would  the  following  statement  cover  the  most  essential 
teachings  ? 

1  Make  the  story  as  vivid  and  dramatic  as  possible.  What  sights  met  the  eyes  of 
Jesus  in  the  temple  court  ?  What  sounds  met  his  ears  ?  Had  he  heard  anything  about 
these  abuses  before  he  came  ?  How  did  he  feel  when  he  saw  them  with  his  own  eyes  ? 
Where  did  he  get  his  whip  ?  What  did  he  say  ?  What  physical  force  did  he  use  ? 
How  did  his  disciples  feel  ?  How  the  traders  ?  How  the  temple  authorities  ? 


JESUS  IN  JUDEA  AND   SAMARIA  85 

In  consequence  of  signs  which  Jesus  did  many  believed  in  him,  but  these 
he  did  not  fully  trust.  Among  these  was  Nicodemus,  a  Jewish  ruler  and  Pharisee, 
who  in  a  private  interview  expressed  his  belief  in  Jesus  and  asked  for  more  light. 
Jesus  seeing  his  unspiritual  and  overconfident  views,  insisted  on  the  necessity  of 
a  new  spiritual  birth  for  every  man. 

This  new  birth  comes  through  faith  in  the  Son  of  God,  the  gift  of  God's  love. 
Darkness  and  judgment  come  only  to  those  who  reject  this  gift  and  the  light. 

82.  Supplementary  Topics  for  Study. — i.  The  origin  and  meaning 
of  the  Passover  celebration;  the  manner  of  its  observance  in  Jesus'  day. 

Exod.  12: 1-51;  13:3-10;  23:14-19;  34:18-26;  EDERSHEIM,  Temple,  chap,  xii; 
Bible  Dictionaries,  art.  "Passover." 

2.  The  value  of  John  2 : 20  for  the  chronology  of  Jesus'  life. 
ANDREWS,  Life  o)  Our  Lord,  pp.  5,  6;  art.  "Chronology,"  in  HASTINGS'  Diet.  Bib. 

3.  The  cleansings  of  the  temple:  were  there  two  or  one?  and,  if 
one,  when  did  it  occur  ?     Compare  the  account  of  John  with  that  in 
Mark  11:15-18;  and  consult — 

ANDREWS,  Lije  of  Our  Lord,  pp.  167-70;  PLUMMER,  Com.  on  Luke  19:46;  DODS, 
Com.  on  John  2:20;  EDERSHEIM,  Life  of  Jesus,  Vol.  I,  pp.  364-74;  Vol.  II,  pp.  377  ff.; 
SANDAY,  art.  "Jesus  Christ,"  in  HASTINGS,  Diet.  Bib.,  Vol.  II,  p.  613;  WEISS,  Life 
of  Christ,  Vol.  II,  pp.  3-17. 


CHAPTER  X 

JESUS  BAPTIZING  AND  TEACHING  IN  JUDEA  AND  SAMARIA 

83  (§  29).  Christ  Baptizing  in  Judea.  John  3 122-24. 

[John  4:1,  2.] 

84  (§  30).  John's  Testimony  to  Christ  at  JEnon.        John  3:25-36. 

85  (§  31)-  The  Departure  from  Judea. 

[Matt.  4:12.]  [Mark  1:14.]  John  4:1-3. 

86  (§  32).  Discourse  with  the  Woman  of  Samaria.    John  4:4-26. 

87  (§  33).  The  Gospel  in  Sychar.  John  4:27-42. 

83  (§  29).  Christ  Baptizing  in  Judea. — John  3 : 22-24  [4:  lt  2]« — This 
is  the  only  period  at  which  we  know  of  Jesus'  baptizing,  even  by  the 
hand  of  his  disciples.  Apparently  rinding  it  inexpedient  to  remain 
longer  in  Jerusalem  (see  paragraph  88)  and  not  wishing  to  begin  an 
independent  movement  while  John  was  still  at  work,  he  attaches  him- 
self and  his  disciples  to  John's  work,  and  administers  through  them 
what  was  practically  the  baptism  of  John.  Vs.  23,  "yEnon  near  to 
Salim":  Salim  probably  lies  about  four  miles  east  of  Shechem,  and 
— the  word  means  "  springs" — refers  to  the  springs  in  that  region 


86  LIFE   OF   CHRIST 

(see  the  map).  Thus  John  seems  to  have  sought  to  reach  all  parts  of 
the  country,  baptizing  first  in  Judea,  in  the  vicinity  of  Jerusalem,  then 
at  Bethany  beyond  Jordan,  a  place  midway  between  the  two  parts  of 
Herod's  tetrarchy,  Galilee  and  Perea,  and  finally  in  Samaria.  That 
he  would  be  willing  to  preach  to  Samaritans  is  suggested  by  Matt.  3 : 9. 

84  (§  30).  John's  Testimony  to  Christ  at  JEnon. — John  3:25-36.— 
Vs.  25.  The  following  verse  seems  to  imply  that  the  "questioning" 
in  some  way  involved  a  comparison  between  the  baptism  of  John  and 
that  of  Jesus.  Vs.  26,  "  all  men  come  to  him" :  note  the  attractiveness 
of  Jesus  and  compare  Luke  2:52  and  John  1 137-39, 43?  4^>  49-  Vs.  28, 
"I  am  not  the  Christ":  cf.  1:20.  It  is  in  this  honest,  unassuming 
attitude  and  spirit  that  John  always  appears,  especially  in  this  gospel. 
So  Jonathan  gives  up  his  own  claim  to  the  kingdom  to  David;  see 
I  Sam.  23:16-18.  Vs.  29,  "the  friend  of  the  bridegroom":  one  who 
was  employed  to  ask  the  hand  of  the  bride,  arrange  the  marriage,  and 
lead  the  bride  and  her  friends  to  the  groom's  house.  This  work  of 
bringing  the  people  of  the  Messiah  to  him  was  what  John  conceived 
to  be  his  task.  Vss.  31-36  are  clearly  the  evangelist's  words,  not  those 
of  John  the  Baptist.  The  Baptist's  statement  of  Jesus'  superiority  to 
him  leads  the  gospel  writer  to  dwell  upon  the  thought  of  his  superi- 
ority to  all  earthly  beings. 

.85  (§31)-  The  Departure  from  Judea. — [Matt.  4:12;  Mark  1:14]; 
John  4: 1-3. — The  statement  of  the  Fourth  Gospel  implies  as  the  reason 
for  Jesus'  leaving  Judea  that  his  work  was  giving  occasion  to  com- 
parisons between  his  success  and  that  of  John,  to  the  disparage- 
ment of  John.  John  was,  therefore,  still  at  work.  The  accounts  in 
Matthew  and  Mark  seem  to  imply  that  Jesus  did  not  actually  begin 
his  public  ministry  in  Galilee  until  after  the  imprisonment  of  the 
Baptist;  cf.  Luke  3:19,  20. 

86  (§  32).  Discourse  with  the  Woman  of  Samaria. — John  4:4-26.— 
This  most  interesting  section  demands  careful,  thoughtful  reading, 
but  calls  for  comparatively  little  explanation.  Jesus  has  given  us 
here  a  priceless  example  of  what  has  been  called  "conversational 
evangelism,"  which  is  talking  in  a  simple  unforced  way  to  a  single 
friend  about  "the  good  news,"  the  vital  truths  of  religion  as  related 
to  our  daily  lives.  Cf .  note  on  John  i :  45  and  Tom  Brown's  School 
Days,  Part  II,  chap,  ii,  last  part.  Vs.  5,  "  a  city  of  Samaria,  called 


JESUS  IN  JUDEA  AND   SAMARIA  87 

Sychar,"  etc.:  the  places  mentioned  in  this  verse  and  the  following 
are  identified  beyond  all  doubt.  Jacob's  well  still  exists,  and  bears 
the  name  Bir  Yakub  (see  Gen.  33:18-20;  48:22).  It  is  still  deep 
(vs.  n)  and  its  cool  water  is  in  constant  use.  It  is  situated  in  the 
plain  at  the  foot  of  Mount  Gerizim,  on  the  right  hand  of  the  road 
from  Jerusalem  to  Galilee,  which  near  this  point  divides,  one  branch 
bending  west  to  pass  between  Ebal  and  Gerizim  (Deut,  chaps.  27 
and  28).  The  Samaritans  worshiped  on  Mount  Gerizim  (see  vs. 
20).  Directly  across  the  valley,  half  a  mile  northeast,  is  the  village 
of  'Askar ;  a  mile  and  a  half  northwest  is  Nablus,  the  ancient  Shechem. 
'Askar  is  undoubtedly  the  modern  name  of  Sychar.  See  Underwood, 
Stereograph  No.  15,  "From  Mt.  Ebal  South  over  Jacob's  Well," 
and  No.  16,  "A  Samaritan  Woman  at  Jacob's  Well." 

Vs.  6,  " wearied  with  his  journey":  the  Jesus  of  the  gospels,  the 
fourth  included,  is  a  true  man.  The  divine  in  him  does  not  save  him 
from  human  weariness.  "  About  the  sixth  hour  ":  at  midday.  Vs.  p, 
"For  Jews  have  no  dealings,"  etc.:  a  remark  of  the  evangelist  express- 
ing accurately  the  long-lived  hatred  of  the  two  neighboring  peoples  (cf . 
IIKings  17:23-41;  Ezra,  chap.  4;  Ecclesiasticus  (Apocrypha)  50:25, 
26).  V '55.21-24.  With  these  words,  his  crowning  message  to  the 
woman,  cf.  his  message  to  Nicodemus  in  John  3:5,6.  In  both  he  de- 
clares that  worship  is  spiritual  and  as  such  is  the  sincere  expression  of 
the  soul  to  God  unfettered  by  time  and  place,  by  nationality  or  descent, 
by  long-time  usage  or  outward  form.  This  lofty  truth,  so  strange  even 
to  educated  men  like  Nicodemus,  has  come  at  length  as  Christ  said 
(vs.  23)  to  be  acted  upon  by  many.  The  following  extract  (slightly 
modified)  from  Stevens'  With  Kitchener  to  Khartum  may  illustrate  this : 

Today  we  were  going  to  the  funeral  of  Gordon.  After  nearly  fourteen  years 
the  Christian  soldier  was  to  have  Christian  burial.  On  the  steamers  there  was 
a  detachment  of  every  corps,  white  or  black  or  yellow.  The  most  reckless  sub- 
altern, the  most  barbarous  black,  was  touched  with  gravity Next  fell  a 

deeper  hush  than  ever,  except  for  the  solemn  minute  guns  that  had  followed  the 
fierce  salute.  Four  chaplains — Catholic,  Anglican,  Presbyterian,  and  Methodist, 
came  slowly  forward.  The  Presbyterian  read  the  Fifteenth  Psalm.  The  Anglican 
led  the  rustling  whisper  of  the  Lord's  prayer.  Snow-haired  Father  Brindle,  best 
beloved  of  priests,  read  a  memorial  prayer,  bareheaded  in  the  sun.  Then  came 
forward  the  pipers  and  wailed  a  dirge,  and  the  ebony  Sudanese  played  "Abide 
with  Me,"  fervently  blowing  out  Gordon's  favorite  hymn. 


88  LIFE   OF   CHRIST 

87  (§33).  The  Gospel  in  Sychar. — John  4:27-42. — Vs.  27,  "mar- 
velled that  he  was  speaking  with  a  woman" :  it  being  generally  regarded 
as  improper  for  a  rabbi  to  talk  with  a  woman.  Vs.  32,  "  I  have  meat " : 
food.  Jesus  means  that  he  is  so  absorbed  with  his  work  that  he  has 
no  sense  of  hunger.  He  is  himself  being  nourished  by  that  spiritual 
bread  and  water  which  he  has  commended  to  Nicodemus  and  the 
woman  at  the  well.  Notice  how  intensely  he  had  thrown  himself  into 
the  task  of  reaching  and  helping  this  woman.  Weary  though  he  was, 
he  gave  his  very  best  to  one  narrow-minded,  sinful  woman.  He 
declared  to  her  his  messiahship  and  the  most  sublime  religious  truth 
that  the  mind  of  man  can  grasp.  Vss.  35-38.  Jesus,  impressed 
with  the  openness  of  mind  of  the  Samaritan  woman,  and  looking  for 
a  speedy  acceptance  of  himself  by  the  Samaritans,  joyfully  calls  the 
attention  of  the  disciples  to  the  harvest  waiting  for  them,  a  harvest 
for  which  he,  not  they,  had  sown  the  seed,  and  which  was  following  so 
quickly  upon  the  sowing  that  sower  and  reaper  could  rejoice  together. 

Vss.  39-42.  The  hopes  of  Jesus  were  realized,  and  many  believed  on 
him,  not  because  of  signs,  but  first  of  all  on  the  testimony  of  the 
woman,  and  then  from  having  seen  and  heard  Jesus  himself.  Notice 
the  resemblance  to  the  case  of  the  first  disciples  (John  i : 35-51),  and 
the  contrast  to  the  situation  in  Jerusalem  (John  2:13-25). 

88.  The  Characteristics  and  Results  of  the  Judean  Ministry 
(chaps.  9  and  10). — The  act  of  Jesus  in  cleansing  the  temple  was  one 
which,  though  not  involving  a  messianic  claim — any  Jew  who  had 
the  righteous  zeal  and  the  needed  courage  could  have  done  it — would 
have  naturally  led  on,  if  it  had  been  rightly  received,  to  a  fuller  declara- 
tion of  himself  and  a  career  as  the  accepted  religious  leader  of  the 
nalion.  The  hostile  attitude  of  the  Jews  checked  any  such  movement 
at  the  outset.  Though  many  believed  on  him  in  Jerusalem,  his  work 
there  as  a  whole  was  a  failure,  both  in  that  the  leaders  set  themselves 
against  him,  and  that  those  who  accepted  him  did  so  unintelligently, 
and  were  not  material  with  which  to  lay  foundations. 

Leaving  Jerusalem,  he  takes  up  in  Judea,  with  the  little  band  of 
disciples  already -gathered  (John  1:35-51),  a  work  as  the  assistant  of 
John.  When  its  very  success  compels  him  to  desist  lest  he  come  into 
competition  with  John  and  hinder  him,  he  leaves  Judea  also.  Passing 
through  Samaria,  he  wins  many  of  the  Samaritans  to  faith  in  him, 


JESUS   IN  JUDEA   AND   SAMARIA  89 

not  by  signs,  but  by  his  personality  and  teaching.  Reaching  Galilee, 
he  perhaps  retires  for  a  little  time)  until  the  imprisonment  of  John 
leaves  the  way  open  for  him  to  inaugurate  an  independent  work. 

The  whole  period  is  thus,  in  a  sense,  one  of  tentative  work  and 
patient  waiting. 


89.  Questions  and  Suggestions  for  Study. — (i)  When  did  Jesus 
engage  in  the  work  of  baptizing  (by  the  hands  of  his  disciples)  ? 

(2)  What  was  the  relation  of  this  work  to  that  of  John  the  Baptist  ? 

(3)  Where  was  John  baptizing  at  this  time  ?     (4)  What  is  the  prob- 
able location  of  j£non  ?     (5)  In  the  location  of  the  places  where  he 
baptized  what  hint  is  there   of  John's  plan  of  work?     (6)  What 
word  did  John's  disciples  bring  him  here  ?     (7)  What  was  his  reply  ? 
(8)*  What  spirit  and  attitude  toward  Jesus  does  John  exhibit  in  every 
incident  recorded  of  him  in  this  gospel  ?     (9)  Is  there  any  danger  that 
any  of  Jesus'  followers  today  may  exhibit  a  different  spirit  ?    How  ? 

(10)*  Where  are  Sychar  and  Jacob's  well?  (n)  What  was  the 
occasion  of  Jesus'  passing  through  this  region?  (12)  What  were 
the  relations  of  the  Jews  and  Samaritans  ?  (13)  What  difference  was 
there  between  Jesus  and  other  religious  teachers  of  the  time  in  his 
attitude  to  women?  (John  4:27;  Luke  7:37-50;  8:2,  3;  10:38-42.) 
(14)  Tell  the  story  of  Jesus'  conversation  with  the  woman  whom  he 
met  at  the  well.  (15)*  What  elements  of  Jesus'  character  are  illus- 
trated in  this  incident  ?  (16)  How  is  he  in  all  these  an  example  for  us  ? 

(17)  What  was  the  water  which  Jesus  wished  to  give  to  the  woman  ? 

(18)  How  did  Jesus  arouse  the  woman's  curiosity  and  interest  at  the 
beginning  of  the  conversation  ?     (19)  What  in  vss.  28  and  29  shows 
how  much  she  was  excited  at  its  close  ?     (20)*  What  great  truth  does 
Jesus  teach  in  this  conversation  ? 

(21)  Relate  the  conversation  between  Jesus  and  his  disciples  on 
their  return  from  the  village  (John  4:31-38).  (22)  What  do  vss.  32 
and  34  mean  ?  (23)  What  was  the  "harvest"  that  Jesus  had  specifically 
in  mind  in  vs.  35  ?  (24)*  What  two  great  lessons  are  there  for  us  to 
learn  from  the  words  of  Jesus  in  this  section  ?  (25)  What  was  the 
effect  of  the  woman's  testimony  in  the  city  ?  (26)  What  was  the  result 
of  Jesus'  stay  in  the  city  ?  (27)  In  what  respects  was  the  conduct  of 
the  people  of  Sychar  different  from  that  of  those  in  Jerusalem  ? 


90  LIFE   OF   CHRIST 

(28)*  In  what  sense  and  to  what  extent  was  Jesus'  work  in  Judea 
a  failure  ?  (29)*  In  what  sense  and  to  what  extent  was  it  successful  ? 

90.  Constructive  Work. — Write  chap,  x  of  your  "Life  of  Christ," 
using  for  suggestion  the  summary  given  in  paragraph  88  and  the 
comment  on  John  4:21  -24. 

91.  Supplementary  Topics  for  Study. — i.  The  mutual  relations 
of  Jesus  and  John  in  this  period,  and  the  attitude  of  each  toward  the 
other. 

2.  The  Samaritans. 

Bible  Dictionaries,  arts.  "Samaria"  and  "Samaritans;"  ROBINSON,  Biblical 
Researches,  Vol.  II,  pp.  273-301;  Vol.  Ill,  pp.  128-33;  SCHURER,  Jewish  People,  Div. 
II,  Vol.  I,  pp.  5-8;  EDERSHEIM.  Life  of  Jesus,  Vol.  I,  pp.  395  ff.;  MATHEWS,  New 
Testament  Times,  p.  62. 

3.  Jesus  as  a  teacher. 

DAWSON,  Life  o)  Christ,  chap,  on  "Jesus  and  the  Individual;"  BEARDSLEE, 
Teacher  Training  with  the  Master  Teacher,  Lesson  2,  "Winning  an  Alien  Life." 

92.  Review  Questions.— 

Before  taking  up  these  questions,  read  once  more  under  "  Suggestions  for  Using 
the  Book,"  p.  u,  what  is  said  as  to  methods  of  review  and  ask  yourself  whether  you 
have  faithfully  followed  out  the  hints  there  given. 

(i)  How  did  the  conquest  of  the  East  by  Alexander  directly  and 
indirectly  affect  the  Jews  ?  (2)  What  influences  were  set  in  motion 
by  the  success  of  the  Maccabaean  revolt?  (3)*  Name  the  periods 
of  the  life  of  Christ  thus  far  studied.  (4)  Name  the  chapters  and  the 
Bible  sections  of  Part  I;  (5)  of  Part  II;  (6)  of  Part  III.  (7)* 
Characterize  in  a  general  way  the  period  of  Jesus'  life  covered  by 
Part  I.  (8)  Recite  again  from  memory  the  four  verses  which  tell  us 
most  of  Jesus'  character  in  his  childhood  and  youth. 

(9)*  Give  the  substance  of  John  the  Baptist's  early  message.  (10) 
What  was  his  conception  of  the  Messiah?  (n)*  State  briefly  the 
significance  to  Jesus  of  his  baptism,  and  of  his  temptations  in  the  wil- 
derness. (12)*  Who  were  the  first  disciples  to  follow  Jesus?  By  what 
were  they  drawn  to  him  ?  (13)  Tell  briefly  the  story  of  Nicodemus.  Of 
what  class  was  he  the  representative?  (14)*  Characterize  the  early 
Judean  ministry.  (15)  Tell  briefly  the  story  of  Jesus'  work  in 
Samaria. 

(16)*  Draw  a  rough  map  of  Palestine  and  locate  upon  it  the  places 
mentioned  in  the  "Historical  Introduction"  and  in  your  "Life  of  Christ" 


JESUS   IN  JUDEA   AND    SAMARIA  9 1 

thus  far;  also  indicate  the  route  of  any  journeys  made  by  Jesus. 
(17)*  Give  the  dates  of  the  death  of  Alexander  the  Great,  the  Macca- 
baean  revolt,  the  capture  of  Jerusalem  by  the  Romans,  the  reign  of 
Herod  the  Great,  the  birth  of  Jesus,  the  baptism  of  Jesus.  (18)  Tell 
very  briefly  how  each  of  the  following  persons  was  connected  with  the 
life  of  Jesus:  John  the  Baptist,  John  the  Evangelist,  Simon,  Simeon, 
Mary,  Anna,  Annas,  Andrew,  Philip,  Herod  the  Great,  Herod  the 
tetrarch,  Peter,  Nathanael,  Elijah,  Jacob,  Joseph  (two  persons), 
David.  (19)*  Who  were  the  Pharisees,  and  why  would  they  be  un- 
likely to  become  followers  of  Jesus  ?  (20)  In  the  gospel  narrative 
thus  far  there  are  four  different  incidents  with  which  the  temple  at 
Jerusalem  is  intimately  connected.  What  are  they,  and  what  have 
you  learned  in  your  study  of  these  incidents  about  the  temple  and  its 
services?  (21)  State  briefly  what  you  have  learned  on  the  following 
topics  which  seems  to  you  most  essential  to  an  understanding  of  the 
life  of  Christ:  (a)  Jewish  education,  (b)  Jewish  religion,  (c]  the  mes- 
sianic hope  of  the  Jews,  (d)  the  Feast  of  the  Passover. 


PART  IV 

FIRST  PERIOD  OF  THE  GALILEAN  MINISTRY 

FROM  THE  RETURN  TO  GALILEE  UNTIL  THE  CHOOSING  OF 
THE  TWELVE 


CHAPTER  XI 

THE  BEGINNINGS  OF  CHRIST'S  PUBLIC  WORK  IN  GALILEE 

93  (§  34)-  The  Beginning  of  Christ's  Galilean  Ministry. 

Matt.  4:12  [13-16],  17.     Mark  1:14,  15.      Luke  4:14,  15.     John  4:43-45. 

96  (§  35)-  The  Nobleman's  Son.  John  4:46-54. 

97  (§  36)-  First  Rejection  at  Nazareth. 

[Matt.  13:54-58]  [Mark6:i-6o]  Luke  4: 16-30. 

98  (§  37)-  Removal  to  Capernaum. 

[Matt.  4:13-16].  [Luke  4:310]. 

930  (§34).  The  Beginning  of  Christ's  Galilean  Ministry. — Mark 
1:14,  15. — Vs.  14,  "After  John  was  delivered  up":  arrested  and 
imprisoned.  This  public  appearance  of  Jesus  is  an  evidence  of 
heroism,  since  there  was  every  likelihood  that  he  would  share  the 
fate  of  John.  Note  that  Jesus  was  alone.  His  work  had  been 
interrupted  for  awhile,  and  his  disciples  had  returned  to  their 
occupations.  "Galilee":  see  paragraph  94.  " Preaching  the  gospel 
of  God":  the  nature  of  this  good  news  about  God  is  to  be  seen 
in  vs.  15.  Vs.  15,  "The  time  is  fulfilled":  viz.,  that  which  accord- 
ing to  God's  plan  must  pass  before  God's  kingdom  on  earth  could 
begin.  Jesus  apparently  began  his  work  just  as  John  had  begun 
his  (see  Matt.  3:2),  except  for  the  addition  of  "believe  in  the 
gospel."  With  John  judgment  was  the  great  element  of  the  coming 
of  the  kingdom;  with  Jesus,  deliverance.  Jesus'  message  was  in  a 
fuller  sense  than  John's  a  "gospel,"  i.  e.,  good  news. 

936  (§34).  Matt.  4:12,  17. — Vs.  12,  "Now  when  he  heard  that 
John  was  delivered  up":  see  paragraph  85.  On  vss.  13-16  see 
paragraph  98. 

93C  (§34)-  Luke  4:i4»  15-— Vs.  *5,  "He  taught  in  their  syna- 

92 


CHRIST'S  PUBLIC  WORK  IN  GALILEE  93 

gogues" :  may  imply  that  before  his  public  ministry  Jesus  had  been 
recognized  as  fitted  to  read  and  speak  in  the  synagogue;  cf.  also 
Luke  4: 1 6. 

93^  (§  34)  •  J^n  4 : 43-45  • — Vs.  43,  "  the  two  days  " :  see  John  4 : 40. 
Vs.  44.  This  verse,  otherwise  obscure,  becomes  clear  if  we  under- 
stand that  "his  own  country"  means  Nazareth,  as  in  Mark  6:1,  4 
and  Luke  4 : 23,  and  that  the  whole  verse  explains  why  Jesus  preferred 
to  go  into  the  whole  region  of  Galilee  rather  than  to  the  town  of 
Nazareth. 

94.  Galilee. — The  district  bounded  roughly  by  the  Jordan,  Sama- 
ria (or  by  the  southern  side  of  the  Plain  of  Esdraelon) ,  and  Phoenicia, 
belonged  originally  to  the  Jews,  but  had  remained  largely  in  the  hands 
of  the  heathen  from  the  fall  of  the  Northern  Kingdom  until  the  times 
of  the  Maccabees.  At  the  outbreak  of  the  Maccabaean  revolt  it 
contained  'only  a  few  Jews  (see  paragraph  i,  first  part),  and  these 
were  removed  by  Judas  and  Simon  to  Judea  for  safety  (163  B.  c.). 
During  the  course  of  the  second  century  before  Christ,  however,  the 
territory  was  gradually  conquered  and  colonized  by  the  Jewish  kings 
(see  paragraph  3,  first  part).  In  the  time  of  Jesus,  therefore,  the 
Jews  had  really  been  in  Galilee  in  recent  times  only  about  as  long  as 
Americans  have  been  west  of  the  Alleghenies.  The  fact  that  they 
were  in  a  measure  colonists  doubtless  in  part  accounts  for  the  vigor  of 
the  Galileans  as  described  by  Josephus  (Jewish  War,  iii,  3,  1-3). 
According  to  Josephus,  Galilee  had  204  towns  and  cities.  This 
would  make  the  population  very  dense — a  fact  corroborated  by  the 
ruins,  as  well  as  by  existing  villages  hi  the  land.  It  is  impossible  to 
say  just  what  proportion  of  the  inhabitants  of  the  country  were  gen- 
tiles, but  probably  it  was  not  small. 

The  land  contained  only  about  1,600  square  miles,  and,  exclusive 
of  the  Plain  of  Esdraelon,  was  regarded  as  consisting  of  two  parts — • 
Upper  Galilee,  which  was  somewhat  mountainous,  and  Lower  Galilee, 
which,  though  hilly,  was  full  of  broad  valleys.  See  Underwood,  Stereo- 
graph No.  7,  "Relief  map  of  Palestine."  Both  regions  were  very  fertile, 
but  most  fertile  of  all  was  the  wonderful  little  tract  of  Gennesaret,  on 
the  northwest  corner  of  the  Lake  of  Galilee.  This  plain,  though  only 
three  miles  long  by  one  wide,  was  in  the  time  of  Jesus  astonishingly 
productive.  Josephus  (Jewish  War,  iii,  10,  8)  describes  it  as  an 


94  LIFE   OF   CHRIST 

"ambition  of  nature,"  in  which  all  manner  of  trees  flourished  and  fruit 
ripened  throughout  the  year. 

In  government  Galilee  was  one  of  the  numerous  petty  native  states 
not  yet  a  province  of  the  Roman  empire,  but  by  no  means  independent. 
Its  ruler  was  Herod  Antipas,  son  of  Herod  I,  who  had  the  title  of 
tetrarch.  (Originally  this  word  meant  "  the  governor  of  a  fourth  of 
a  kingdom,"  but  this  meaning  had  long  been  lost,  and  it  was  simply  a 
title  less  honorable  than  that  of  "king.")  Herod  Antipas  maintained 
his  own  army,  castles,  tax  collectors,  and  governed  his  uneasy  subjects, 
on  the  whole,  very  well. 

95.  The  Sea  of  Galilee. — This  beautiful  lake  lies  682  feet  below 
the  level  of  the  ocean,  and  shut  in  as  it  is  by  lofty  hills  possesses  an 
almost  tropical  climate.  Often  when  the  overheated  air  above  the 
lake  is  displaced  by  the  colder  air  from  the  mountains  rushing  furi- 
ously down  through  the  gorges,  the  sea  is  lashed  into  a  storm.  But 
ordinarily  the  mountains  with  the  snowy  top  of  Hermon  looming  in 
the  north,  the  peaceful  shore,  the  blue  water  overarched  by  the  blue 
sky,  make  a  scene  of  quiet  beauty.  The  lake  is  thirteen  miles  long 
and  eight  wide,  but  its  shape  is  irregular,  resembling  that  of  a  harp. 
Its  waters  are  supplied  by  the  Jordan,  are  delightfully  fresh,  and 
abound  in  fish.  In  the  time  of  Jesus  there  were  upon  its  shores  at 
least  nine  flourishing  towns,  chief  among  which  was  the  new  city 
founded  by  Herod  Antipas,  Tiberias.  It  was  thus  the  center  of  a 
great  population — many  of  whom  were  fishermen — and  was  therefore 
admirably  adapted  for  the  work  of  evangelization.  See  Underwood, 
Stereograph  No.  13,  "Life  on  the  Shore  of  Galilee  at  Tiberias;" 
No.  22,  "West  Shore  of  Galilee  and  Plain  of  Gennesaret;"  No.  36, 
"Looking  Southeast  along  the  Eastern  Shore  of  Galilee." 

Blue  sea  of  the  hills!     In  my  spirit  I  hear 
Thy  waters,  Gennesaret,  chime  on  my  ear;  * 
Where  the  Lowly  and  Just  with  the  people  sat  down 
And  thy  spray  on  the  dust  of  his  sandals  was  thrown. 

— WHITTIER,  Palestine. 

96  (§35).  The  Nobleman's  Son. — John  4:46-54. — Vs.  46.  Cana 
(see  paragraph  73)  was  about  twenty-two  miles  from  Capernaum. 
"Nobleman":  rather,  official,  i.  e.,  of  the  government  of  Herod  Anti- 
pas.  Vs.  48,  "Except  ye  see  signs  and  wonders,"  etc.:  Jesus  did 


CHRIST'S  PUBLIC  WORK  IN  GALILEE 


95 


not  wish  to  be  known  simply  as  a  worker  of  miracles.  The  faith 
that  rested  exclusively  on  miracles  was  not  regarded  by  Jesus  as 
thoroughly  trustworthy.  Cf.  John  2:11,  23,  24.  Vs.  52,  "seventh 
hour":  one  o'clock  in  the  afternoon,  by  Jewish  reckoning. 

97  (§36).  First  Rejection  at  Nazareth. — Luke  4:16-30  [see  also 
paragraph  148,  Matt.  13:54-58;  Mark  G:i-6a]. — Vs.  16,  Nazareth: 
see  paragraph  23.  "As  his  custom  was" :  the  reference  may  be  to  the 
habit  either  of  his  public  ministry  or  of  his  earlier  life.  "  Stood  up 
to  read":  unlike  our  churches  today  the  synagogue  congregation  had 
no  regular  "pastor,"  but  the  "rulers  of  the  synagogue"  (correspond- 
ing somewhat  to  our  deacons  or  elders)  called  on  different  ones  to 
carry  on  the  service;  see  Acts  13 : 15.  The  Nazarenes  doubtless  knew 
of  Jesus'  miracles  at  Cana  near  by  and  his  cleansing  of  the  temple  at 
Jerusalem.  So  we  may  well  believe  that  they  crowded  the  synagogue 
that  day,  eager  to  hear  their  fellow-townsman,  the  carpenter  who  had 
become  a  rabbi.  Vs.  17,  "the  book  of  the  prophet  Isaiah":  in  the 
synagogue  service  it  was  customary  to  read  both  from  the  books  of 
Moses  (the  law)  and  also  from  the  Prophets.  The  passage  read  by 
Jesus  is  Isa.  61:1,  2.  "Book":  more  properly,  roll.  Vs.  20,  "sat 
down":  the  rabbis  lectured  sitting.  But  cf.  Acts  13:16.  Vs.  21. 
In  his  reply  to  the  question  of  John  the  Baptist  (Matt.  11:4,  5;  Luke 
7:22)  Jesus  makes  use  of  the  same  Scripture.  It  here  describes  his 
conception  of  the  messianic  work  upon  which  he  was  entering. 
Vs.  22,  "wondered  at  the  words  of  grace" :  i.  e.,  those  in  which  Jesus 
had  set  forth  the  new  era.  "  Is  not  this  Joseph's  son  ?" :  Mark  and 
Matthew  add  that  his  old  friends  recalled  that  he  and  his  father  had 
been  carpenters,  and  that  his  brothers  and  sisters  lived  in  the  city. 
They  could  not  see,  therefore,  either  how  he  could  be  a  great  teacher 
or  how  he  could  work  miracles. 

Vs.  23,  "Physician,  heal  thyself":  that  is,  do  as  much  for  your 
own  town  as  you  do  for  other  towns.  Vss.  25-27.  The  point  in 
each  of  the  references  to  Old  Testament  stories  (I  Kings  17:1-16; 
II  Kings  5 : 1-14)  is  that,  though  there  was  plenty  of  opportunity  for 
a  prophet  to  do  good  in  his  own  country  and  to  his  own  countrymen, 
he  overlooked  them  and  helped  foreigners.  Divine  gifts  are  distrib- 
uted on  some  other  principle  than  local  favoritism.  Vs.  28.  Jesus' 
refusal  to  gratify  their  desire  for  wonders,  and  his  intimation  that  the 


g6  LIFE  OF   CHRIST 

blessings  of  God  might  be  given  even  to  gentiles  in  preference  to 
them  so  roused  their  anger  as  to  lead  them  to  attempt  murder.  Vs. 
29,  "brow  of  the  hill" :  it  is  difficult  in  Nazareth  today  to  pick  out 
the  exact  spot,  but  a  very  probable  site  is  a  cliff  in  the  very  midst  of 
the  town.  Vs.  30.  There  is  no  evidence  that  Jesus  escaped  miracu- 
lously. There  was  something  in  Christ  which  inspired  awe  '  and 
secured  safety;  cf.  John  7:30,  45,  46;  10:39;  18:6.  So  the  Roman 
Marius  in  his  dungeon  cowed  the  slave  sent  to  put  him  to  death. 

Some  authorities  regard  Luke  as  treating  of  a  different  rejection  in  Nazareth 
from  that  mentioned  by  Matthew  and  Mark.  A  careful  comparison  of  the  accounts, 
however,  makes  two  such  rejections  improbable. 

98  (§37).  Removal  to  Capernaum. — Matt.  4:13-16. — Vs.  ij, 
"Leaving  Nazareth":  Nazareth  (paragraph  23)  was  as  unfitted  to  be 
the  center  of  evangelization  as  Capernaum  was  adapted  to  such  work. 
"Capernaum":  the  site  of  this  city,  so  central  in  the  work  of  Jesus 
that  it  came  to  be  called  "his  own  city"  (Matt.  9:1),  is  not  definitely 
known.  But  both  possible  sites,  Tell  Hum  and  Khan  Minyeh,  are  on 
the  northwest  shore  of  the  Sea  of  Galilee,  not  more  than  two  or  three 
miles  apart.  The  city  must  have  been  one  of  considerable  size,  near 
to  main-traveled  roads  and  other  large  towns.  See  paragraphs  94 
and  95. 

In  favor  of  Tell  Hum :  THOMSON,  The  Land  and  the  Book,  Central  Palestine,  pp. 
416-30;  WILSON,  Recovery  of  Jerusalem,  pp.  269  f.;  ANDREWS,  Life  of  Our  Lord, 
pp.  221-39;  MASTERMAN,  in  Biblical  World,  September,  1905.  For  arguments  for  Khan 
Minyeh  as  well  as  general  discussion :  SMITH,  Historical  Geography  of  the  Holy  Land, 
p.  456;  MERRILL,  in  Biblical  World,  March,  1898;  ROBINSON,  Biblical  Researches, 
Vol.  Ill,  pp.  347-58. 


99.  Questions  and  Suggestions  for  Study. — (i)  What  event  led 
Jesus  to  begin  his  public  ministry  in  Galilee  ?  (2)  Why  was  John 
the  Baptist  put  into  prison?  (3)  What  does  this  event  show  as  to 
his  character  ?  (4)  How  many  accounts  of  the  beginning  of  Jesus' 
ministry  have  we  ?  (5)*  Was  his  ministry  acceptable  ?  If  so,  why  ? 
(6)  In  John  4:45  it  says,  "the  Galileans  received  him,  having  seen 
all  things  that  he  did  at  the  feast."  What  was  the  feast  and  what  did 
Jesus  do  there?  (7)  Does  he  at  its  beginning  work  alone  or  with 
followers?  (8)  With  what  event  do  his  followers  reappear?  (9)* 
What  characteristic  addition  does  Jesus  make  to  the  message  of  John 


CHRIST'S  PUBLIC  WORK  IN  GALILEE  97 

the  Baptist  ?  (10)  Does  he  exhibit  any  special  bravery  in  beginning 
anew  his  ministry  ?  If  so,  in  what  ? 

(n)*  Describe  Galilee  as  it  was  in  the  time  of  Jesus.  (12)  How 
was  the  Sea  of  Galilee  especially  adapted  to  the  work  of  Jesus? 
(13)  Why  is  it  more  accurate  to  call  the  sea  harp-shaped  than  pear- 
shaped?  (14)  Explain  the  word  "down"  in  "come  down,"  John 
4:47. 

(15)  In  general  what  value  did  Jesus'  wonderful  cures  have  in  his 
eyes  ?  (16)  What  sort  of  faith  was  best — in  Jesus  himself  or  in  his 
ability  to  cure  men  ?  (17)*  Trace  the  several  stages  of  the  faith  of  the 
official.  See  John  4:47,  50,  53. 

(18)  How  did  Jesus  come  to  speak  in  the  synagogue  at  Nazareth  ? 
(19)  To  what  classes  of  people  was  Jesus  sent  according  to  the  quota- 
tion from  Isaiah  ?  (20)*  What  impression  did  he  make  on  his  fellow- 
townsmen  at  first?  (21)*  What  made  them  angry  with  him?  (22) 
What  was  the  reason  they  could  not  appreciate  him  ?  (23)  Is  there 
danger  today  of  our  underestimating  Jesus  because  we  are  taught  so 
much  about  him  ?  (24)  Do  you  recognize  frankly  the  fact  that  some 
of  your  schoolmates  or  neighbors  are  more  wise  and  able  than  your- 
self? 

(25)*  Where  was  Capernaum  and  what  made  it  a  suitable  center  of 
evangelization?  (26)  What  "first  things"  in  the  Life  of  Christ  have 
we  thus  far  studied  ? 

100.  Constructive  Work. — Having  completed  the  study  of  this 
chapter,    write    chap,   xi   of   your  "Life  of   Christ,"   noting  espe- 
cially  every   particular   that   shows   how   Jesus  was   beginning  in 
Galilee. 

101.  Supplementary  Topics  for  Study. — i.  Galilee  and  the  Gali- 
leans during  and  after  the  time  of  Jesus. 

MERRILL,  Galilee  in  the  Time  of  Christ;  MATHEWS,  New  Testament  Times  in 
Palestine,  pp.  148-54,  197-201;  EDERSHEIM,  Life  and  Times  of  Jesus  the  Messiah. 
Vol.  I,  pp.  223-26. 

2.  The  synagogue  and  the  synagogue  service. 

EDERSHEIM,  Life  and  Times  of  Jesus  the  Messiah,  Vol.  I,  pp.  430-50;  Sketches  of 
Jewish  Social  Life,  pp.  249-80;  SCHURER,  The  Jewish  People  in  the  Time  of  Jesus 
Christ,  Div.  II,  Vol.  II,  pp.  52-83. 

3.  Help    from    Josephus    upon    the    topics    of    this    chapter. 

Antiquities,  xviii,  5,  i  and  2;  Jewish  War,  ii,  9,  6;  iii,  3,  1-3;   vii,  10,  i,  7,  8. 


98  LIFE   OF   CHRIST 

CHAPTER  XII 

CALL  OF  THE  FOUR  AND  THE  FIRST  PREACHING  TOUR 

102  (§  38).  The  Call  of  the  Four. 

Matt.  4:18-22.          Mark  1:16-20.        Luke  5:1-11. 

103  (§  39).  A  Day  of  Miracles  in  Capernaum. 

Matt.  8:14-17.          Mark  1:21-34.       Luke  4:31-41. 

104  (§  40).  First  Preaching  Tour  in  Galilee. 

[Matt.  4:23.]  Mark  1:35-45.       Luke  4:42-44. 

Matt.  8:[i]  2-4.  Luke  5:12-16. 

1020  (§  38).  The  Call  of  the  Four.— Mark  i :  16-20.— Vs.  16,  "  Sea 
of  Galilee":  cf.  paragraph  95.  "Simon  and  Andrew":  they  had 
already  been  with  Jesus,  but  had  apparently  returned  to  their  fishing 
after  coming  from  Judea.  Men  casting  the  net — not  the  great  seine  of 
vs.  19 — may  still  be  seen  wading  about  in  the  shallow  waters  of  the 
lake.  Vss.  17,  18.  The  call  of  Jesus  and  the  immediate  obedience 
of  the  disciples  imply  a  previous  knowledge  on  the  part  of  the  latter, 
not  only  of  Jesus,  but  of  his  work.  See  John  i :  29-51.  This  call  of 
Jesus  is  rather  a  recall  to  service,  now  freed  from  any  danger  of 
interfering  with  the  mission  of  John  the  Baptist.  Note  also  that  the 
fishermen  are  to  remain  fishermen — but  of  men.  Here  Jesus  holds 
out  to  his  followers  the  highest  ideal  of  service— the  winning  of  men. 
With  this  service  his  disciples'  work  began  (see  John  i  :45,  with  note) 
and  this,  too,  he  enjoined  upon  them  in  his  last  hour  upon  earth  (see 
Matt.  28:19,  2O)-  Vss-  J9>  20-  Apparently  Zebedee  had  some  little 
property  (note  the  boat,  hired  men,  and  seine) ;  so  far  is  it  from 
being  true  that  Jesus  chose  his  helpers  from  the  very  poorest 
classes.  See  Underwood,  Stereograph  No.  22,  "Fishermen  on  the 
Sea  of  Galilee." 

1026  (§38).  Luke  5:1-11. — The  narrative  of  Luke  is  full  of 
dramatic  scenes — first  the  eager,  jostling  crowd,  almost  pushing  the 
wonderful  rabbi  into  the  water,  then  the  swaying  boat  on  the  blue  lake 
and  the  earnest  voice  of  the  Master.  The  voice  ceases,  the  boat  moves 
out  into  the  lake ;  a  cry  of  surprise  goes  up  as  the  fish  come  leaping  and 
tumbling  into  the  boat,  and  one  fisherman  is  prostrate  at  his  feet. 
Soon  four  are  following  him  in  an  excited  group,  their ;  nets  and 
boats  forgotten.  Vss.  4,  5.  Note  the  faith  of  Peter.  Vs.  8,  "  Depart 


tv 

• 


THE  FIRST   PREACHING   TOUR  99 

from  me,  for  I  am  a  sinful  man":  these  words  express  Peter's 
humility.  His  love  for  Jesus  is  for  the  moment  swaUowed  up  by  an 
overwhelming  sense  of  the  contrast  between  his  weakness  and  sin- 
fulness  and  Christ's  power  and  holiness.  Cf.  Isa.  6:5. 

The  character  of  those  chosen  by  Jesus  to  compose  his  inner  circle  of 
followers  must  always  be  a  matter  of  supreme  interest.  The  incident 
narrated  above  shows  us  four  disciples  with  faith  enough  in  the  person- 
ality of  Jesus  to  insure  obedient  loyalty,  and  reverent  humility  enough 
to  insure  spiritual  growth  through  self-surrender  to  divine  influences. 
They  have  much  to  learn  but  within  them  is  an  active  principle  that 
is  fuh1  of  promise. 

Much  of  the  religious  endowment  of  the  apostles  may  have  been 
personal,  but  it  would  be  narrow  and  unfair  to  deny  that  much  was 
certainly  national.  Our  next  chapter  deals  with  those  unhappy 
influences  among  the  Jews  which  brought  many  of  them  into  antago- 
nism with  Jesus.  Let  us  never  forget  that  those  superb  men  on  whom 
Christ  built  his  visible  church  were  also  Jews  and  that  their  Jewish 
training  prepared  them  to  become  his  devoted  followers.  "There 
was  among  the  Jews  less  of  professed  atheism,  indifference,  levity, 
than  there  has  been  among  any  other  society,  ancient  or  modern, 
and  they  had  a  love  for  what  we  may  call  their  church  which  rose  to 
a  passion"  (Sanday).  Not  only  was  the  Jew  supremely  religious 
(see  paragraphs  35^  and  50),  but  for  those  who  would  partake,  there 
was  abundant  nourishment  for  the  more  spiritual  cravings  of  the 
religious  nature  in  the  national  literature  of  poetry  and  prophecy. 
This  literature  furnished  a  corrective  to  the  intense  legalistic  tendency. 
In  prophecy,  too,  was  expressed  that  messianic  hope  (see  paragraph 
36c)  which  even  in  its  lower  forms  was  a  constant  training  in  faith 
and  patience,  while  in  its  higher,  it  ennobled  character  by  its  exalted 
conceptions  (see  paragraphs  34  and  58). 

The  ideal  of  the  poor,  meek,  righteous  man,  as  presented  in  Pss. 
10,  25,  and  40,  and  in  the  Psalm  of  Mary  (Luke  i  :  46-55),  is  akin  to 
the  ideal  of  Christ's  kingdom,  as  presented  in  the  Beatitudes  (Matt. 


See  Sanday,  Life  of  Christ,  paragraphs  on  "The  Brighter  Side  of  Contemporary 
Judaism,"  and  Ecce  Homo,  chapter  on  "Conditions  of  Membership  in  Christ's 
Kingdom." 


100  LIFE   OF  CHRIST 

Vs.  10.  The  saying  of  Jesus,  though  varying  in  its  words,  is 
essentially  the  same  as  that  in  Mark  1:17.  It  suggests  that  great 
"catch"  of  men  on  the  day  of  Pentecost  in  which  Peter  took  so 
prominent  a  part.  See  Acts,  chap.  2. 

103  (§  39).  A  Day  of  Miracles  in  Capernaum. — Mark  1:21-34. — 
Vs.  21.  On  Capernaum,  see  paragraph  98;  on  the  synagogue  and 
its  services,  paragraph  97.  Vs.  22,  "  He  taught  them  as  having  author- 
ity," etc. :  the  scribes  or  rabbis  were  professional  teachers  of  the  law, 
and  were  in  the  habit  of  quoting  the  opinions  of  many  of  their  prede- 
cessors, and  their  teaching,  therefore,  impressed  their  hearers  as  discus- 
sion rather  than  truth.  With  Jesus  the  precise  opposite  was  true.  He 
did  not  argue,  but  presented  his  doctrine,  unsupported,  as  eternal 
truth..  (SeeEcceHomo,  p.  105.)  Vs.  23,  "a  man  with  an  unclean  spirit" : 
demoniacs  are  not  described  in  the  New  Testament  either  as  simply  sick 
men  or  as  ordinary  cases  of  insanity.  Their  condition  resembles  that 
of  persons  suffering  from  what  psychologists  term  "  diseases  of  person- 
ality," "alterations  in  personality,"  "double  consciousness."  The 
unfortunate  men  themselves  certainly  thought  they  were  under  the 
control  of  some  other  personality,  from  which  they  escaped  when  they 
were  healed.  There  is  no  evidence  that  "the  demonized"  had  been 
brought  into  their  sad  condition  through  leading  a  wicked  life;  nor 
does  Jesus  assume  or  imply  this.  Vs.  24.  The  words  of  the  demon- 
ized man  were  probably  either  a  correct  reading  of  the  thought  of 
Jesus  concerning  himself,  or  an  outspoken  utterance  of  what  people 
were  saying  or  questioning  among  themselves.  "Us  .  .  .  .  I": 
note  the  changes  in  the  personal  pronoun,  and  cf.  what  is  said  under 
vs.  23  above,  as  to  "double  consciousness."  "To  destroy  us":  see 
Matt.  8:29;  Luke  8:31.  "The  Holy  One  of  God":  that  is,  the 
Christ.  Cf.  John  6:69.  Vs.  27,  "a  new  teaching":  seen  to  be  new 
because  of  its  authority. 

Vs.  29,  " the  house  of  Simon  and  Andrew" :  this  was  probably  the 
home  of  Jesus  during  the  remainder  of  his  work  in  Galilee.  Vs. 
30,  "sick  of  a  fever":  a  disease  common  in  the  hot  region  of  the 
lake. 

Vs.  34,  "suffered  not  the  demons  to  speak":  here,  as  in  the 
synagogue,  Jesus  did  not  wish  testimony  from  such  persons;  but  more 
than  that,  he  did  not  wish  to  be  regarded  as  the  Christ  before  he 


THE   FIRST  PREACHING  TOUR  IOI 

had  clearly  set  forth  his  conception  of  the  kingdom  of  God  and 
his  own  mission. 

This  whole  section  is  valuable  not  so  much  for  the  individual  in- 
cidents in  it  as  for  the  panoramic  view  which  it  gives  of  a  day  in 
the  life  of  Jesus.  It  may  well  be  studied  from  that  point  of  view. 
The  following  section  gives  a  sample  of  his  work  in  the  whole  region 
of  Galilee  as  this  in  the  single  city  of  Capernaum. 

104  (§40).  First  Preaching  Tour  in  Galilee. — Mark  1:35-45.— 
Vs.  38.  Note  the  earnestness  and  tireless  energy  of  Jesus.  No  town 
could  monopolize  the  work  of  Christ,  no  matter  how  great  its  apparent 
need.  With  these  verses  begin  what  is  commonly  known  as  the  "  first 
preaching  tour  in  Galilee,"  but  the  enumeration  of  distinct  tours  is  a 
matter  of  mnemonic  convenience  rather  than  an  exact  representation 
of  the  facts.  Jesus  was  constantly  walking  about  the  region,  preach- 
ing and  healing. 

Vs.  40,  "leper":  a  person  suffering  from  leprosy  was  unclean 
ceremonially,  as  well  as  physically  diseased,  and  lepers  were  obliged  to 
live  outside  cities  and  cry  "Unclean!"  whenever  anyone  approached. 
See  Underwood.  Stereograph  No.  17,  "Lepers  outside  Jerusalem" 
(but  it  is  doubtful  whether  ancient  leprosy  was  the  lepra  mutilans  of 
modern  times).  In  this  case  the  faith  of  the  man  in  the  ability  of  Jesus 
to  heal  him  led  him  to  disregard  all  such  regulations.  This  faith  appears 
clearly  in  his  words.  Vs.  41,  "  I  will" :  note  the  use  of  the  leper's  own 
words  by  Jesus.  Vs.  42,  "  clean  " :  healthy,  well.  There  is  no  reference 
to  moral  cleansing.  Vs.  44.  The  directions  of  Jesus  are  intended  (i)  to 
prevent  his  work  from  being  hindered  by  giving  too  great  publicity  to 
the  cure;  (2)  to  prevent  men  from  thinking  of  him  chiefly  as  a  healer  of 
their  bodies  or  as  merely  concerned  with  their  external  life;  (3)  to 
guarantee  the  man  full  and  official  reinstatement  in  the  community. 
For  lepers  when  cured  had  to  be  given  by  the  priest  something  corre- 
sponding to  a  modern  "clean  bill  of  health."  In  order  to  obtain  this 
according  to  the  law  of  Moses,  they  appeared  before  a  priest,  exhibited 
evidence  of  their  cure,  and  offered  certain  sacrifices.  See  Lev.  14:2- 
32.  Vs.  45.  The  disobedience  of  the  man  is  easily  understood,  but 
it  spoiled  the  plan  of  Jesus  to  preach  in  towns,  and  forced  him  to 
work  in  the  country. 


102         .  LIFE  OF   CHRIST 

105.  Questions  and  Suggestions  for  Study. — (i)  What  did  Jesus 
mean  by  "catching  men"  ?     (2)  What  qualities  does  a  man  need  to 
succeed  in  it?     (3)  Does  the  business  of  a  fisherman  develop  those 
qualities  ?     (4)  How  does  the  readiness  of  the  Four  to  follow  Jesus 
imply  that  they  had  previously  been  his  disciples  ?     (5)*  If  Peter  had 
understood  Jesus  as  well  as  he  did  later,  would  he  have  asked  him 
to  go  away  ?     (6)  What  qualities  does  the  narrative  show  that  Peter 
possessed  ?    (7)  How  may  his  Jewish  training  have  made  him  a  better 
Christian  ? 

(8)  Why  were  the  synagogues  natural  places  for  Jesus  to  preach  ? 

(9)  How  did  the  teaching  of  Jesus  differ  from  that  of  the  scribes? 

(10)  Describe  the  events  in  the  synagogue  in  Capernaum,    (n)  Why 
did  Jesus  wish  the  man  to  keep  quiet?     (12)   What   does  "min- 
istered" in  1:31  mean,  and  what  does  the  fact  that  the  woman  did 
this  show  as  to  her  cure  ?     (13)  In  view  of  Jesus'  conduct  as  described 
in  Luke  4:42,  43,  can  we  excuse  ourselves  from  sending  the  gospel  to 
foreign  lands  on  the  ground  that  there  is  enough  to  do  at  home  ? 

(14)*  What  are  the  most  noticeable  things  in  the  healing  of  the 
leper?  (15)*  What  shows  that  Jesus  had  regard  for  public  laws  as 
to  health  ?  (16)  How  does  the  story  of  the  leper  illustrate  the  danger 
lying  in  thoughtless  earnestness? 

(17)  What  indications  have  we  in  this  chapter  that  Jesus  was  at 
this  time  very  popular?  (18)  What  made  him  so?  (19)  In  what 
verses  of  sections  38-40  is  it  recorded  that  Jesus  prayed  ?  Where  did 
he  pray  and  under  what  circumstances  ?  (20)  What  different  things 
is  Jesus  described  as  doing  in  sections  39,  40  ? 

106.  Constructive   Work. — Write   a  chapter  for  your  "Life  of 
Christ."     These  two  topics  are  suggested  as  worthy  of  clear  pres- 
entation:    (i)  The  character  of  the  Four  as  shown  in  the  narrative. 
(2)  The  varied  activity  of  Jesus  at  this  period  of  his  ministry  (see 
paragraph  103,  last  part). 

107.  Supplementary  Topics  for  Study. — i.  Demoniacal  possession. 

For  a  discussion  of  a  belief  in  demoniacal  possession  among  the  Chinese  see 
NEVIUS,  Demon  Possession  and  Allied  Themes.  For  a  discussion  of  what  seem  the 
nearest  parallels  to  the  phenomenon  in  the  light  of  psychological  investigations,  see 
JAMES,  Psychology  (shorter  course),  pp.  205-14;  BINET,  Alterations  of  Personality, 
pp.  325-56.  See  also  WEISS,  Life  of  Christ,  Vol.  II,  pp.  76-88;  and  on  Jewish  ideas  of 
the  relation  of  demons  to  disease,  EDERSHEIM,  Lije  of  Jesus,  Vol.  I,  pp.  479  ff.;  Vol. 
II,  App.  xvi. 


HOSTILITY   OF    SCRIBES   AND   PHARISEES   TO   JESUS  103 

2.  "Catching  men" — how  to  do  it:  (a)  By  courageous  moral 
progress  (Morley,  Life  of  Gladstone,  Book  V,  chap,  ii);  (b)  by  inno- 
cent hilarity  (Black  Rock,  pp.  29-31,  36,  45);  (c)  by  the  gift  of  song 
(ibid.,  pp.  50-60);  (d)  by  a  life  of  self-sacrifice  (Ian  MacLaren,  A 
Doctor  of  the  Old  School);  (e)  by  seiziig  a  sudden  opportunity 
(Trumbull,  Individual  Work  for  Individuals,  pp.  89-91);  (/)  by 
an  affectionate  letter  (Trumbull,  ibid.,  chap.  ii). 


CHAPTER  XIII 

GROWING  HOSTILITY  OF  THE  SCRIBES  AND  PHARISEES  TO  JESUS 

1 08  (§  41).  The  Paralytic  Borne  of  Four. 

Matt.  9:[i]  2-8.     Mark  2:1-12.        Luke  5: 17-26. 

109  (§  42).  The  Call  of  Matthew. 

Matt.  9:9-13.        Mark  2:13-17.      Luke  5:27-32. 
no  (§  43).  The  Question  about  Fasting. 

Matt.  9:14-17.     Mark  2:18-22.      Luke  5:33-39. 

in  (§  44).  The  Infirm  Man  at  the  Pool  of  Bethesda.  John,  chap.  5 

112  (§  45).  The  Disciples  Plucking  Grain. 

Matt.  12:1-8.        Mark  2:23-28.      Luke  6: 1-5. 
"3  (§  46).  The  Man  with  the  Withered  Hand. 

Matt.  12:9-14.     Mark  3:1-6.          Luke6:6-n. 

108  (§41).  The  Paralytic  Borne  of  Four. — Mark  2: 1-12. — Vss. 
i,  2,  "Capernaum":  cf.  paragraph  98.  "House":  the  houses  of  the 
poor  in  Palestine  doubtless  were,  as  they  still  are,  of  but  one  story,  and 
built  of  a  mixture  of  straw  and  mud  plastered  over  a  framework  of 
posts  and  wickerwork.  The  walls  and  roof  were  a  foot  or  more  thick, 
but  as  they  were  not  very  hard,  they  could  be  dug  through  without 
difficulty  (see  Matt.  6 : 20) .  The  roof  was  flat  and  was  often  reached 
by  a  flight  of  stairs  running  from  the  street.  Jesus  was  probably 
standing  in  the  wide  doorway,  and  the  crowd  had  filled  the  house  and 
narrow  street  in  front,  thus  shutting  off  all  approach  to  him.  Vs.  j, 
"sick  of  the  palsy":  better,  "paralyzed."  "Borne  of  four":  the 
paralytic  was  lying  on  his  pallet  or  thin  mattress  ("bed"),  and  one 
of  his  friends  was  at  each  of  its  four  corners.  Vs.  4,  "uncovered  the 
roof,"  etc.:  they  reached  the  flat  roof  by  the  outside  stairway  and 
easily  dug  through  it  between  the  rafters.  When  the  opening  was 
made,  they  passed  the  paralytic  down  to  those  who  stood  about 


104  LIFE   OF   CHRIST 

Jesus  within  the  room  below.  Vs.  5,  "their  faith":  i.  e.,  of  the  five 
men.  It  consisted  at  the  least  in  a  confidence  that  Jesus  could  heal 
the  sick  man,  and  was  evinced  by  the  energy  by  which  they  overcame 
the  obstacles  in  the  way  to  Jesus.  "Thy  sins  are  forgiven  thee": 
Jesus  must  have  seen  something  more  in  the  man  than  the  mere  desire 
to  be  healed,  for  to  forgive  sins  is  to  free  a  man  from  penalty  and  to 
restore  him  to  friendship  with  God.  A  mere  desire  to  be  cured  would 
have  been  satisfied  by  a  cure.  Evidently  the  man  was  repentant  as 
well  as  ill. 

Vs.  6,  "scribes" :  professional  teachers  and  expounders  of  the  law, 
and  the  originators  of  the  "oral  law"  (see  paragraph  366).  This 
is  Jesus'  first  recorded  encounter  with  them.  Luke  5: 17  has  some 
additional  facts  about  those  present  on  this  occasion.  Vs.  7,  "  blas- 
phemeth":  speaks  or  acts  in  defiance  or  contempt  of  God.  They 
believed  that  the  authority  to  pronounce  forgiveness  of  sins  was 
wholly  limited  to  God.  Jesus  proceeds  to  prove  that  it  is  his  as 
well.  Vss.  Q,  10.  The  argument  of  Jesus  is  this:  "If  when  I  say, 
'Arise,  take  up  thy  bed  and  walk,'  the  sequel  shows  that  I  spoke  with 
power  it  is  reasonable  to  believe  that  I  spoke  with  authority  also  when 
I  said,  'Thy  sins  are  forgiven  thee.'"  Of  course,  such  an  argument 
as  this  could  be  conclusive  only  when  sustained  by  the  speaker's  own 
righteous  character. 

Vs.  12.  Imagine  the  feelings  of  the  four  whose  eager  eyes  have 
been  peering  through  the  broken  roof  as  they  see  their  just  now 
helpless  friend  walking  off  with  his  bed  under  his  arm !  How  they  then 
rejoiced  that  they  had  persisted  in  helping  the  helpless  over  obstacles ! 

109  (§  42).  The  Call  of  Matthew.— Mark  2 : 13-17. — Vs.  14,  "  sitting 
at  the  place  of  toll" :  a  large  portion  of  the  income  of  Herod  Antipas 
must  have  come  from  customs.  The  privilege  of  collecting  these 
customs  was  sold  to  contractors,  who  in  turn  sold  to  different  persons 
the  right  to  collect  them  in  specific  places.  As  the  men  who  actually 
did  the  collecting  kept  all  in  excess  of  what  they  paid  for  the  contract, 
they  were  certain  to  be  extortionate.  This  fact,  as  well  as  that  they 
represented  an  obnoxious  government,  made  the  publicans  despised 
and  hated.  A  Jewish  publican,  like  Levi  or  Matthew,  as  he  is  also 
called  (Matt.  9:9),  was  regarded  as  a  traitor  to  his  nation.  For  other 
facts  about  him  and  the  gospel  which  bears  his  name,  see  paragraph 


HOSTILITY  OF  SCRIBES  AND  PHARISEES  TO  JESUS  105 

13.  Vs.  15.  Matthew  celebrates  his  renunciation  of  a  hated  occu- 
pation and  the  beginning  of  his  discipleship  to  Jesus  by  a  feast; 
see  Luke  5:29.  Vs.  16,  "scribes  of  the  Pharisees":  i.e.,  those 
teachers  of  the  law  who  were  members  of  the  society  of  the  Phari- 
sees. They  judged  it  a  chief  duty  of  religious  teachers  to  keep 
away  from  sinful  people.  Note  the  splendid  courage  of  Jesus  in 
rising  superior  to  the  long-established  feeling  of  the  Pharisaic  rabbis, 
and  the  perhaps  greater  courage  of  laying  himself  open  to  mis- 
understanding; for  his  action  in  calling  a  publican  would  certainly  be 
construed  as  unpatriotic.  See  note  on  vs.  14  above.  Vs.  ij.  The 
words  of  Jesus  give  a  key  to  the  earnestness  and  purpose  of  his  life. 
He  helped  those  who  felt  the  need  of  help,  and  he  associated  with 
evil  people  only  that  he  might  show  them  the  way  to  righteousness. 
Note  that  in  this  verse  Jesus  meets  the  ill-grounded  prejudices  of  his 
time,  not  with  contempt  but  with  quiet  reasoning.  He  was  consid- 
erate, not  only  with  publicans  and  sinners,  but  with  "old  fogies."  Cf. 
Luke  5:39,  where  at  the  close  of  an  argument  against  clinging  too 
long  to  the  old  he  admits  how  good  the  old  is.  Well  might  some  of 
our  bold,  unfeeling  reformers  study  his  attitude,  for  it  combined 
courage  and  sympathy. 

The  bravest  are  the  tenderest, 
The  loving  are  the  daring. 

— BAYARD  TAYLOR. 

no  (§  43).  The  Question  about  Fasting. — Mark  2: 18-22. — Vs.  18, 

"John's  disciples":  John  was  already  in  prison  at  this  time  (Mark 
i :  14),  but  his  disciples  still  had  communication  with  him  (Matt,  u : 
2 ;  Luke  7:18).  "  Fasting  " :  the  law  of  Moses  made  compulsory  only 
one  fast,  the  Day  of  Atonement  (Lev.  23:26-32).  The  Pharisees, 
however,  moved  perhaps  by  a  sense  of  failure  to  obey  the  numerous 
rules  they  derived  from  the  law,  were  led  to  fast  twice  every  week 
(Luke  18:12),  on  Mondays  and  Thursdays.  •  Vs.  ip,  "sons  of  the 
bride-chamber":  those  special  friends  of  the  bridegroom  whose 
office  it  was,  according  to  Jewish  custom,  to  see  that  the  wedding 
passed  off  with  hilarity.  Naturally  they  did  not  fast.  Jesus  does 
not  forbid  fasting,  nor  does  he  command  it.  He  simply  teaches 
that,  if  it  is  to  be  practiced,  it  should  correspond  to  a  person's  state 
of  heart.  In  this  illustration  the  bridegroom  represents  Jesus, 


106  LIFE  OF   CHRIST 

and  his  friends,  the  disciples.  Vs.  20.  Jesus  here  shows  clearly  that 
thus  early  in  his  public  work  he  anticipated  a  violent  death.  And  he 
well  might.  Did  he  not  have  before  him  always  the  experience  of  the 
prophets  (Matt.  5:12;  23 137)  and  of  John  the  Baptist  ?  Vss.  21,  22. 
The  two  illustrations,  drawn  from  the  daily  life  of  the  people,  show 
that  Jesus  recognized  that  he  was  not  merely  reforming  Judaism  but 
establishing  a  new  order  of  things.  As  unshrunk  cloth,  if  sewed 
on  to  an  old  garment,  soon  shrinks  and  makes  new  rents,  and  as  old 
goatskins  were  not  strong  enough  to  hold  new  and  still  fermenting 
wine,  so  would  the  old  institutions  suffer  if  the  new  teaching  attempted 
to  express  itself  through  them;  it  must  find  its  own  forms  of  expression. 

in  (§  44).  The  Infirm  Man  at  the  Pool  of  Bethesda. — John,  chap.  5. 
— Vs.  i,  "  a  feast  of  the  Jews" :  what  feast  this  was  has  been  much  dis- 
cussed, but  without  reaching  any  well-established  conclusions.  Vs. 
2,  "a  pool  ....  having  five  porches":  see  paragraph  118,  3. 
Vs.  7,  "  I  have  no  man,  when  the  water  is  troubled,  to  put  me  into  the 
pool":  the  pool  was  probably  fed  by  an  intermittent  spring,  and  to 
the  irregularly  recurrent  inflow  the  people  had  attributed  a  peculiar 
healing  power.  The  explanation  of  the  motion  of  the  water  found 
in  vs.  4,  Common  Version,  omitted  from  Revised  Version,  was 
probably  added  to  the  text  by  some  early  copyist.  It  is  not  contained 
in  the  oldest  manuscripts. 

Vs.  10,  "it  is  not  lawful,"  etc.:  carrying  a  burden,  however  small, 
was  one  of  the  things  which  Pharisaic  teaching  expressly  forbade  on 
the  Sabbath.  Vs.  14,  "Sin  no  more,  lest  a  worse  thing  befall  thee": 
cease  to  sin,  lest  something  worse  than  a  physical  infirmity  come 
upon  thee.  The  language  perhaps  suggests,  but  does  not  affirm, 
that  his  infirmity  had  been  caused  by  his  sin.  What  Jesus  wishes 
in  any  case  to  save  him  from  is  a  worse  than  physical  ill. 

Vs.  18,  "called  God  his  own  Father" :  not  so  much  in  the  words  he 
had  used,  as  in  the  implication  that  he  was  so  at  one  with  God  that  he 
knew  his  thought,  and  that  what  God  did  he  could  do.  "  Making  him- 
self equal  with  God  " :  of  equal  authority  with  God,  no  more  than  he 
subject  to  the  law.  The  new  question  raised  in  vs.  18 — Jesus'  rela- 
tion to  God — becomes  the  subject  of  the  discourse  beginning  in  vs. 
19,  and  the  Sabbath  question  drops  out  of  consideration.  In  vss. 
19-29  Jesus  emphasizes  the  thought  already  expressed  in  vs.  17, 


.       HOSTILITY    OF   SCRIBES   AND   PHARISEES   TO   JESUS  107 

viz.,  that  he  acts  constantly  and  only  in  accordance  with  the  will  of 
his  Father,  not  as  if  he  were  a  second  and  independent  God  equal  with 
God  (the  Jews'  idea,  see  vs.  18),  but  the  manifestation  in  human  life 
of  the  one  God  (see  John  14:10).  Vss.  30-47  speak  of  the  evidence 
that  Jesus  is  really  what  he  says  he  is,  the  Son,  revealer,  and  repre- 
sentative of  God.  His  claim  does  not  rest  merely  on  his  own  assertion 
(vs.  31),  but  upon  the  Father's  power  working  in  and  through  him 
(vs.  36),  John's  witness  (vs.  33),  and  the  Scriptures'  witness  (vs.  39), 
to  which  the  Jews  are  blind,  because  they  have  come  to  the  Scriptures 
in  a  wrong  way.  This  conversation  is  continued  in  7 : 15-24. 

ii2a  (§  45).  The  Disciples  Plucking  Grain. — Mark  2:23-28. — Vs. 
23,  "corn-fields":  better,  "fields  of  grain,"  probably  of  wheat.  This 
would  make  the  month  May  or  June.  Paths  frequently  run  through 
grain-fields  in  Palestine.  " Pluck  the  ears  of  corn" :  better,  "pull  the 
heads  of  grain."  Vs.  24,  "that  which  is  not  lawful":  according  to 
the  scrupulous  Pharisees  the  disciples  of  Jesus  had  broken  the  Sabbath, 
in  that  they  had  reaped,  threshed,  and  winnowed  by  pulling,  rubbing, 
and  cleaning  the  grain  before  eating  it.  Vs.  25,  "what  David  did": 
see  I  Sam.  21 : 1-6.  Vs.  26,  "house  of  God" :  the  tabernacle,  as  the 
temple  was  not  built  until  the  time  of  Solomon.  "Shewbread":  the 
sacred  bread  set  before  Jehovah  in  two  rows  of  six  loaves  on  a  table 
in  the  holy  place  of  the  tabernacle.  David  was  not  a  priest,  and  had 
no  right  to  eat  the  bread;  but  his  great  need  excused  him.  Vs.  27. 
This  incident  is  used  by  Jesus  to  illustrate  the  principle  governing 
the  observance  of  a  day  of  rest  and  worship;  it  must  aid,  and  not 
burden,  men  physically  and  religiously.  Man  is  superior  to  the  Sab- 
bath. Vs.  28,  "so  that,"  etc.:  if  this  be  true  of  the  relation  of  men 
in  general  to  the  Sabbath,  Jesus  holds  that  it  is  pre-eminently  true  of 
himself.  He  claims  to  be  superior  even  to  the  law  as  it  was  pub- 
lished by  Moses. 

1126  (§  45).  Matt.  12:1-8. — Vs.  5,  "Have  ye  not  read,"  etc.:  the 
reference  is  (Num.  28:9)  to  the  work  done  by  the  priests  in  offering 
on  the  Sabbath  a  burnt-offering  of  two  lambs.  The  needs  of  the 
temple  worship  justified  breaking  the  law  of  the  Sabbath.  Vs.  6, 
"one  greater  than  the  temple":  better,  "something  greater,"  etc., 
i.  e.,  the  kingdom  of  God.  Vs.  7,  "If  ye  had  known":  fully  under- 
stood. The  rest  of  this  important  verse  is  a  rebuke  to  a  narrow 


I08  LIFE   OF   CHRIST 

conscientiousness  that  would  rather  see  a  human  being  suffer  than 
break  a  rule  to  aid  him.  Jesus  maintains  that  God  desires  the  spirit 
of  love  and  mercy  rather  than  any  formal  obedience,  such  as  sacrifice 
(Hos.  6:6;  cf.  Mic.  6:6-8). 

113  (§  46).  The  Man  with  the  Withered  Hand. — Mark  3 : 1-6. — Vs.  i, 
"  hand  withered  " :  probably  a  sort  of  paralysis.  Vs.  2,  "  they  watched 
him" :  evidently  the  conflict  between  Jesus  and  the  Pharisees  (2:6  f.) 
had  greatly  deepened  since  the  query  as  to  fasting  (Mark  2:18-22). 
The  incidents  in  the  controversy  with  the  Pharisees  are  brought 
together  by  Mark  because  of  their  unity  in  subject-matter.  They 
probably  happened  in  the  chronological  order  given,  but  this  latest 
perhaps  occurred  after  the  events  of  chaps.  3-6.  "That  they  might 
accuse  him":  according  to  the  Pharisees  it  was  not  lawful  to  render 
any  unnecessary  medical  assistance  upon  the  Sabbath.  Vs.  j, 
"stand  forth" :  the  obedience  of  the -man  is  the  first  evidence  we  have 
of  his  faith.  Vs.  4,  "Is  it  lawful  on  the  Sabbath  day,"  etc.:  the 
question  of  Jesus  discloses  a  fundamental  truth:  "not  to  do  good  to  a 
person  needing  it  is  the  same  as  to  do  him  evil"  (Gould).  The  alter- 
native he  thus  presents  them  is  not  between  doing  nothing  and  doing 
something  on  the  Sabbath,  but  between  doing  something  good  and 
(by  refusal  to  do  anything)  doing  something  bad.  No  wonder  they 
did  not  want  to  answer  him.  Note  Jesus'  simple  and  convincing 
illustration  in  the  parallel,  Matt.  12:11,  12.  Vs.  5,  "looked  round 
about  ....  with  anger,  being  grieved  at  the  hardening  of  their 
heart" :  not  simply  their  hardness  of  heart;  their  hearts  were  growing 
harder,  less  compassionate  in  feeling,  more  blind  to  truth.  For  the 
gradual  change  in  their  attitude  to  Jesus,  see  note  on  vs.  2,  above. 
To  the  mind  of  Jesus  no  tragedy  was  worse  than  decline  and  ruin  in 
character  in  the  presence  of  great  opportunity.  No  writer  has  pictured 
the  dreadfulness  of  such  a  change  more  truly  than  George  Eliot.  See 
the  character  Tito  in  Romola.  Note,  however,  that  Jesus  mingles 
compassionate  grief  with  his  anger,  and  compare  the  note  on  Mark 
2:17.  Vs.  6,  "Herodians":  mentioned  only  by  Mark.  They  were 
those  who  favored  the  rule  of  the  Herodian  family.  Such  persons 
would  ordinarily  be  suspected  by  the  Pharisees,  the  old  enemies  and 
victims  of  Herod  I.  Should  Jesus  continue  to  gain  popularity,  there 
was  danger  that  what  seemed  the  religious  and  political  foundations 


HOSTILITY  OF   SCRIBES  AND  PHARISEES  TO  JESUS  IOQ 

of  society  would  be  shaken.     It  was  this  that  brought  the  political 
and  religious  leaders  of  the  nation  together. 

114.  The  Causes  of  the  Enmity  of  the  Scribes  and  Pharisees. — At 
the  beginning  of  the  public  work  of  Jesus  the  religious  leaders  of  his 
people  paid  him  little  attention,  and  he  was  allowed  to  work  in  peace. 
Their  conflict  with  him  passed  rapidly  through  the  stages  of  surprise, 
suspicion,  open  criticism,  and  conspiracy.     Its  fundamental  ground 
was  the  attitude  of  Jesus  toward  the  "oral  law,"  or  teaching  of  the 
Pharisees  as  a  class,  especially  as  it  concerned  the  Sabbath.     Jesus 
did  nothing  to  placate  the  rabbis,  but  on  the  contrary  attacked  them 
with  increasing  severity  as  hypocrites.     Added  to  this  essentially 
religious  conflict  was  the  popularity  of  Jesus  among  the  masses,  which 
was  interpreted  to  mean  social  agitation,  if  not  revolution.     Alto- 
gether it  was  a  continuation  of  the  long  struggle  of  the  prophets  with 
priests  and  legalists.     Cf.  paragraph  366. 

115.  The  Characteristics  and  Results  of  the  First  Period  of  the 
Galilean  Ministry. — The  new  beginning  made  by  Jesus  in  Galilee 
had  involved  at  first  only  his  unaided  preaching  that  the  kingdom  of 
God  was  at  hand.     But  almost  immediately  he  set  about  gathering 
about  him  those  who  were  willing  to  become  his  disciples,  beginning, 
it  would  seem,  with  the  little  group  of  friends  who  had  been  with  him 
in  Judea.     Gradually  their  numbers  grew.     His  wonderful  cures,  his 
sympathy  with  the  despised  masses,  his  authoritative  teaching,  his 
sense  of  personal  superiority  to  the  laws  of  the  Pharisees,  all  drew  men 
to  him,  and  the  movement  thus  begun  soon  attracted  the  attention,  if 
not  the  suspicion,  of  the  authorities  in  Jerusalem.     Especially  did  his 
treatment  of  Pharisaic  teaching  about  the  Sabbath,  to  the  effect  that 
it  is  inferior  to  the  law  of  human  need,  displease   the  religious 
authorities.     Yet  they  did  not  openly  attack  him,  and  he  continued 
to  teach  in  the  synagogues  of  Galilee  so  long  as  they  could  contain  the 
crowds  that  wished  to  hear  him.     When  his  popularity  made  this  no 
longer  ppssible,  he  preached  in  the  fields  or  on  the  beach  near  Caper- 
naum.   The  characteristics  of  the  period  may  thus  be  summed  up  in 
the  words :  evangelization  and  beginnings  of  organization ;  popularity 
and  beginnings  of  opposition.     It  was  these  conditions  that  made 
it  necessary   to    select   the    twelve   men   who    became    his    closest 
companions. 


HO  LIFE   OF   CHRIST 

116.  Questions  and  Suggestions  for  Study. — (i)  Narrate  in  as 
graphic  a  way  as  possible  the  story  of  the  healing  of  the  paralytic. 
(2)  Whose  faith  was  it  in  response  to  which  Jesus  forgave  the  paralytic's 
sins?  What  reason  is  there  for  regarding  the  paralytic  as  having 
faith,  as  well  as  the  four  who  brought  him  ?  (3)  What  indicates  that 
the  paralytic  desired  something  more  than  healing?  (4)  How 
many  doctors  of  the  law  were  present  and  from  what  places  did  they 
come?  (5)*  Why  were  the  scribes  displeased  with  Jesus?  (6) 
What  does  Jesus  do  to  prove  his  authority  to  forgive  sins  ?  (7)*  State 
his  argument.  (8)  What  supplemented  this  argument  and  made  it 
convincing  ? 

(9)*  Who  were  the  publicans,  and  why  were  they  hated?  (10) 
What  do  we  know  about  Matthew -Levi  ?  (u)  Who  were  the  scribes  ? 
(12)  Who  were  the  Pharisees?  See  paragraph  366.  (13)  Why  was 
Jesus'  act  in  calling  Matthew  exceptionally  courageous?  (14)  Did 
Jesus  needlessly  shock  the  religious  people  of  his  day  by  his  new 
ideas  ? 

(15)  What  is  meant  by  fasting?  (16)*  Why  did  not  Jesus  expect 
his  disciples  to  fast?  (17)  How  should  religious  people  live,  mourn- 
fully or  joyfully?  Why?  (18)  State  briefly  the  difference  between 
Jesus  and  John  the  Baptist  in  this  matter. 

(19)  What  did  the  sick  man  believe  about  the  Pool  of  Bethesda? 
(20)*  How  did  Jesus  violate  the  Pharisees'  law  about  the  Sabbath  in 
healing  this  man  ?  (21)*  How  did  the  man  show  his  faith  in  Jesus  ? 
(22)  What  did  Jesus  mean  by  calling  God  his  Father?  (23)  To 
what  testimony  does  Jesus  appeal  in  his  argument  with  the  Jews  ? 

(24)  How  did  the  disciples  violate  the  Sabbath  law  while  walking 
in  the  fields?  (25)  What  defense  did  Jesus  make  for  them?  (26) 
What  illustrations  does  he  draw  from  the  Old  Testament?  (27)* 
What  is  the  true  law  of  the  Sabbath  ? 

(28)*  What  rule  of  the  Pharisees  did  Jesus  break  when  he  healed 
the  man  with  the  withered  hand  ?  (29)  What  question  does  he  ask 
in  defense  of  his  action  ?  (30)  How  may  we  do  evil  by  doing  nothing  ? 
(31)  At  what  was  Jesus  grieved  and  angry?  (32)*  Why  were  the 
Pharisees  eager  to  kill  him  ?  (33)  Are  very  conscientious  people  liable 
to  be  too  severe  in  their  judgments  ?  If  so,  how  can  they  overcome 
this  danger  ? 


HOSTILITY   OF   SCRIBES   AND   PHARISEES   TO  JESUS  III 

(34)  Give  briefly  the  results  of  the  first  period  of  the  Galilean 
ministry. 

117.  Constructive  Work. — Let  the  pupil  write  a  chapter  for  his 
"  Life  of  Christ,"  bringing  out  very  clearly  in  each  incident  the  attitude 
of  the  scribes  and  Pharisees  to  Jesus,  the  reason  for  this  attitude,  and 
the  defense  of  his  conduct  by  Jesus.     Many  details  which  do  not 
bear  upon  the  central  theme,  viz.,  the  relations  between  the  Pharisees 
and  Jesus,  must  be  omitted. 

118.  Supplementary  Topics  for  Study. — (i)  Pharisaic  laws  govern- 
ing the  observance  of  the  Sabbath. 

EDERSHEIM,  Life  and  Times  of  Jesus  the  Messiah,  II,  pp.  56-61;  SCHURER,  The 
Jewish  People  in  the  Time  of  Jesus  Christ,  Div.  II,  Vol.  II,  pp.  96-105.  See  also  Dic- 
tionaries of  the  Bible  under  "Sabbath." 

2.  The  Pool  of  Bethesda. 

ROBINSON,  Biblical  Researches,  I,  pp.  337-43;  HASTINGS,  Bible  Dictionary,  art. 
"Bethesda;"  WILSON,  Recovery  of  Jerusalem,  p.  198;  Palestine  Exploration  Fund 
Quarterly,  1888,  pp.  115-34;  1890,  pp.  18-20;  WILLIAMS,  Holy  City,  p.  484. 


PARTY 

SECOND  PERIOD  OF  THE  GALILEAN  MINISTRY 

FROM  THE  CHOOSING  OF  THE  TWELVE  UNTIL  THE  WITHDRAWAL 
INTO  NORTHERN  GALILEE 


CHAPTER  XIV 

THE  CHOOSING  OF  THE  TWELVE  AND  THE  SERMON 
ON  THE  MOUNT 

119  (§  47).     The  Widespread  Fame  of  Christ. 

Matt.  4:23-25. 

Matt.  12:15-21.      Mark  3:7-12.         [Luke  6:17-19.] 

120  (§  48).     The  Choosing  of  the  Twelve. 

[Matt.  10:2-4].        Mark  3:13-19.        Luke  6:12-19. 

121  (§  49).     The  Sermon  on  the  Mount. 

Matt.,  chaps.  5,  6,  7  [8:1].  Luke  6:20-49. 

uga  (§47)-  The  Widespread  Fame  of  Christ. — Mark  3:7-12. — 

These  verses  indicate  how  widely  at  this  period  the  work  of  Jesus  had 
attracted  attention.  Vs.  7,  "with  the  disciples":  see  also  vs.  9; 
though  the  Twelve  had  not  yet  been  chosen,  Jesus  had  a  company 
of  disciples,  pupils  who  accompanied  him  from  place  to  place.  Among 
these  were  the  four  fishermen  (Mark  i :  16-20)  and  Levi  the  publican 
(Mark  2:13-16).  "The  sea":  of  Galilee.  Look  up  all  the  places 
mentioned  in  vss.  7  and  8  on  the  map,  and  notice  that  they  include 
all  Palestine  (except  Samaria)  and  the  adjacent  regions  both  south 
and  north. 

ii9&  (§47).  Matt.  4:23-25;  12:15-21. — The  bringing  together  of 
these  two  passages  from  Matthew  is  required  by  the  comparison  of  the 
gospels,  which  indicates  that  both  refer  to  the  same  period.  Matthew's 
order  is  due,  no  doubt,  to  his  topical  arrangement.  See  paragraph  13. 
Vs.  25,  "  Decapolis " :  a  name  applied  to  the  region  in  which  were 
located  ten  Greek  cities,  which  had  been  established  in  the  days  since 
Alexander's  conquest  and  which  had  recently  formed  a  league.  The 
cities  included  Gadara,  Gerasa,  Philadelphia,  Scythopolis.  and  others; 


THE  CHOOSING   OF  THE  TWELVE  113 

all  but  Scythopolis,  the  capital  of  the  confederation,  lying  east  of 
the  Jordan. 

Luke  6:17-19  is  closely  parallel  to  Mark  3:7-12,  and,  though 
placed  after  the  choosing  of  the  Twelve,  instead  of  before  it  as  in  Mark, 
evidently  refers  to  the  same  facts. 

i2oa  (§48).  The  Choosing  of  the  Twelve. — Mark  3:13-19.— 
Vs.  15,  "into  the  mountain":  better,  perhaps,  "on  the  hills,"  i.  e.,  the 
hills  that  skirted  the  sea.  Tradition  makes  the  Horns  of  Hattin,  a 
double-peaked  hill  four  miles  back  from  the  sea  and  about  eight 
miles  southwest  from  Capernaum,  the  site ;  but  the  gospel  furnishes 
no  means  of  deciding  certainly.  "Calleth  unto  him  whom  he  him- 
self would":  he  made  his  own  selection  of  those  to  whom  he  would 
speak  that  day,  and  from  whom  he  would  choose  the  still  smaller  circle 
of  the  Twelve.  Vs.  14,  "and  he  appointed  twelve,  that  they  might 
be  with  him,"  etc.:  this  simple  statement  is  full  of  meaning: 

1.  The  selection  was  a  deliberate,  carefully  planned  act  and  its 
importance  was  fully  realized  by  Jesus.     (See  Luke  6:12.) 

2.  The  men  chosen  lived  as  close  friends  and  companions  with 
Jesus  and  formed  with  him  as  its  head  a  fraternity.     In  such  whole- 
hearted intimacy  they  would  almost  unconsciously  catch  his  spirit 
and  grow  more  and  more  loyal  to  him  and  the  truth  he  spoke.     (See 
John6:66-6g;  11:15,16.) 

3.  He  was  to  teach  them  continually  as  he  did  not  teach  others 
the  mystery  of  the  kingdom  of  God.     (See  Mark  4:10-14,  34.)     It 
was  thus  that  they  were  prepared  to  go  on  with  his  work  after  the 
close  of  his  earthly  ministry.     (See  Matt.  28:16-20;  Luke  24:44-49.) 

4.  They  were  to  be  workers  as  well  as  pupils,  learning  by  doing 
as  in  a  practice  school.     From  time  to  time  he  sends  them  forth  to 
teach  and  cast  out  demons.     (See  vss.  14,  15  and  Matt.  9:36 — n :  i.) 

It  should  be  remembered  that  much  of  what  Jesus  did  and  said 
after  this  time  is  intended  primarily  for  "the  Twelve,"  a  compact, 
select  brotherhood  of  devoted  followers  who  are  to  spread  and  per- 
petuate his  work.  The  whole  later  narrative  must  be  studied  from 
this  point  of  view.  (See  Bruce,  Training  of  the  Twelve.) 

Vss.  16-19.  Compare  the  lists  in  Matt.  10:2-4;  Luke  6:14-16; 
Acts  1:13  and  review  what  we  have  learned  of  some  of  the  Twelve 
in  §§23,  24,  38,  39,  42.  Note  further  the  descriptive  phrases 


114  LIFE   OF   CHRIST 

attached  to  the  names  of  certain  apostles;  e.  g.,  the  epithet  Canaanean 
or  Zealot  shows  clearly  that  one  of  Jesus'  closest  companions  was  a 
member  of  a  party  that  had  risen  against  the  Romans  in  armed  rebel- 
lion (see  Acts  5:37).  Jesus  had  courage  and  faith  enough  to  believe 
that  this  tax  hater  could  work  with  the  tax  gatherer,  Matthew.  (See 
Bruce,  Training  of  the  Twelve,  pp.  34-36.)  Observe  that  the  names 
in  each  list  fall  into  three  groups  of  four  each;  these  groups  are  the 
same  in  all  the  lists  and  stand  in  the  same  order;  only  the  order  within 
the  groups  varies.  The  four  fishermen  always  constitute  the  first 
group,  Peter  always  leading.  The  second  group  begins  with  Philip, 
the  third  with  James.  The  student  should  fix  these  names  in  mind. 

i2o&  (§48).  Luke  6:12-19. — Vs.  12,  "continued  all  night  in 
prayer":  an  important  addition  of  Luke,  which  emphasizes  the  sig- 
nificance which  Jesus  attached  to  this  event,  and  his  consciousness 
of  need  of  divine  guidance  in  times  of  special  responsibility.  Vs.  jj, 
"whom  he  also  named  apostles  " :  i.  e.,  " messengers,  delegates."  On 
vss.  17-19  see  paragraph  ngb. 

i2ia  (§49).  The  Sermon  on  the  Mount. — Matt.,  chaps.  5,  6,  7 
[8:1], — In  the  study  of  this  discourse  it  is  desirable  to  get  at  the 
outset  an  impression  of  it  as  a  whole.  The  student  is  therefore 
advised  to  go  carefully  over  the  whole  sermon,  endeavoring,  with  the 
help  of  the  following  analysis,  to  get  a  clear  idea  of  its  general  plan. 

ANALYSIS  OF  THE  SERMON  ON  THE  MOUNT 
Matt.,  chaps.  5-7 

I.  The  citizens  of  the  kingdom  (the  disciples  of  Christ)  described 

according  to  his  ideal  of  their  character 5 :  3-16 

II.  The  permanence  of  the  law,  and  the  high  standard  of  righteous- 
ness in  the  kingdom    5:17-20 

III.  The  righteousness  that  is  required  in  the  new  kingdom  in  con- 
trast with  the  prevalent  teaching  of  the  synagogue.     Evil  thoughts 
and  feelings,  and  all  degrees  of  sin,  condemned,  in  contrast  with 
the  literalism  of  the  synagogue,  which  condemned  only  the  deeds 
specifically  prohibited  by  the  law 5 : 21-48 

IV.  The  righteousness  required  in  the  new  kingdom  in  contrast  with 
the  ostentatious  and  hypocritical  conduct  of  the  men  of  that 
day.    All  things  to  be  done  for  the  approval,  not  of  men,  but  of 

God 6:   1-18 

V.  Single-eyed  service  of  God  and  simple  trust  in  him  enjoined    6:19-34 


THE   CHOOSING   OF   THE   TWELVE  115 

VI.  Judgment  of  others  forbidden 7:1-6 

VII.  Confidence  in  God's  willingness  to  bless  enjoined         .       .       .7:   7-11 
VIII.  The  all-inclusive  principle  respecting  conduct  toward  others  (the 

"Golden  Rule") 7:       12 

IX.  The  practice  of  righteousness,  not  profession  or  hearing  only, 

enjoined 7:I3~27 

Notice  the  prominence  throughout  the  discourse  of  two  great  ideas, 
the  kingdom  0}  heaven  and  righteousness.  The  theme  of  the  dis- 
course is,  indeed,  the  righteousness  of  the  kingdom,  the  character  of 
those  who  are  to  compose  and  to  enjoy  the  new  kingdom  that  John 
and  Jesus  had  announced.  Almost  every  paragraph  of  the  discourse 
deals  with  some  aspect  of  this  one  subject. 

Specially  careful  study  should  be  given  to  the  ideal  citizen  of  the 
kingdom  as  presented  in  Matt.  5 : 3-16,  to  the  Lord's  Prayer  (or  prayer 
of  the  ideal  citizen)  in  Matt.  6:9-13,  and  to  the  Golden  Rule,  or 
all-inclusive  principle  for  the  guidance  of  the  citizen  of  the  kingdom 
in  his  relation  to  others,  in  Matt.  7:12.  In  connection  with  the  study 
of  Matt.  5:3-16,  see  Luke  18:9-14;  Ps.  25:9;  James  1:21;  Matt. 
11:29,  and  paragraph  1026. 

1216  (§  49).  Luke  6:20-49. — This  discourse  as  reported  by  Luke 
differs  from  the  one  just  studied  in  Matthew  almost  entirely  in  omitting 
a  large  part  of  what  is  given  in  Matthew.  The  order  of  topics  common 
to  the  two  is  almost  identical.  Matthew  and  Luke  begin  alike  and 
end  alike.  We  have  here,  in  all  probability,  not  two  discourses,  but 
two  reports  of  one  discourse,  neither,  however,  complete,  and  the 
longer  one  at  least  containing  some  matter  delivered  on  other  occa- 
sions. Note,  however,  the  blessings  attributed  to  actual  physical 
need  in  Luke  6:20,  21,  and  contrast  the  corresponding  statements 
of  Matthew.  Note,  too,  the  additional  correlative  teaching  of  Luke 
6:24-26  and  the  rich  suggestiveness  of  "merciful"  in  Luke  6:36,  as 
contrasted  with  "perfect"  in  Matt.  5:48.  Christ's  ideal  man  must 
be  like  God,  perfect  in  forgiving  love  and  mercy  (see  Matt.  5 : 7-9). 

The  deep  significance  of  the  Sermon  on  the  Mount  and  its  natural 
relationship  to  the  choosing  of  the  Twelve  are  well  presented  by 
Dr.  John  Watson  in  The  Mind  of  the  Master,  pp.  14,  15: 

As  soon  as  any  body  of  men  band  themselves  together  for  a  common  object — 
whether  it  be  the  making  of  a  railway  or  regenerating  a  world — they  must  come 
to  an  understanding,  and  promise  loyalty.  This  is  their  covenant,  which  no 


Il6  LIFE  OF  CHRIST 

man  need  accept  unless  he  please,  but  which  after  acceptance  he  must  keep. 
When  Jesus  founded  that  unique  society  which  he  called  the  kingdom  of  God, 
....  it  was  necessary  he  should  lay  down  its  basis,  and  this  is  what  he  did 
in  the  Sermon  on  the  Mount.  For  we  ought  not  to  think  of  that  sermon  as  a 
mere  detailed  report  of  one  of  his  numerous  addresses.  It  was  an  elaborate  and 
deliberate  utterance,  made  by  arrangement,  and  to  a  select  audience.  It  was 
Christ's  manifesto,  and  the  constitution  of  Christianity.  When  Jesus  opened 
his  mouth,  his  new  society  was  in  the  air.  When  he  ceased  everyone  knew  its 
nature,  and  also  on  what  terms  a  man  might  belong  to  it. 

While  this  statement  of  Dr.  Watson  puts  somewhat  too  strongly 
the  probability  that  the  whole  of  this  discourse  was  uttered  at  one  time 
and  on  this  occasion,  it  in  no  way  exaggerates  its  importance  as  a 
disclosure  of  the  fundamental  elements  of  Jesus'  teaching. 


122.  Questions  and  Suggestions  for  Study. — (i)  What  was  Jesus 
doing  in  Galilee  according  to  Matt.  4:23?  (2)*  In  what  regions 
had  the  fame  of  Jesus  spread  abroad  at  the  time  of  the  choosing  of 
the  Twelve  ?  (3)*  For  what  did  he  choose  them,  and  what  did  they 
become  by  his  choice  of  them  ?  (4)*  What  facts  indicate  the  impor- 
tance which  he  attached  to  this  act?  (5)*  Name  the  apostles.  (6) 
Tell  briefly  what  we  already  know  of  Peter,  Andrew,  Philip,  James, 
John,  and  Matthew.  (7)  What  additional  facts  are  added  in  con- 
nection with  these  lists  ?  (8)  In  what  ways  did  Jesus  train  the  apostles 
for  their  work  ? 

(9)*  To  whom  was  the  Sermon  on  the  Mount  addressed?  (10) 
Can  the  statements  of  this  discourse  made  in  the  second  person  be 
applied  to  others  than  Jesus'  disciples  ?  (n)*  What  is  the  theme  of 
this  discourse,  as  given  in  Matthew?  (12)  In  what  marked  respects 
(aside  from  length)  does  Luke's  report  in  6:20-49  differ  from  Mat- 
thew's? (13)  Commit  to  memory  Matt.  5:3-16;  6:9-13;  7:12. 
(14)  Name  (and  fix  in  mind)  the  nine  main  divisions  of  the  discourse 
in  Matthew.  (15)  In  how  many  of  these  divisions  is  there  a  contrast 
expressed  or  implied  between  the  righteousness  of  the  kingdom  and 
that  of  the  Pharisees  ?  (16)*  What  kind  of  persons  did  Jesus  desire 
as  the  material  out  of  which  to  build  his  kingdom  (Matt.  5:3-12)  ? 
(17)*  What  great  responsibility  did  Jesus  lay  upon  his  disciples  (5: 
13-16)?  (18)  Against  what  are  Jesus'  criticisms  in  Matt.  5:21-48 
primarily  directed  ?  (19)  What  according  to  the  Lord's  Prayer  are 


THE  CHOOSING   OF  THE  TWELVE  1 17 

the  things  for  which  citizens  of  the  kingdom  ought  to  pray  ?  (20) 
Why  is  the  " Golden"  Rule  so  called  and  what  would  be  the  effect  of 
its  universal  application  ?  (21)  What  was  the  parable  in  Luke  6: 
46-49  intended  to  teach?  (22)*  Ought  the  teachings  of  Jesus  in 
this  discourse  to  be  obeyed  ?  (23)  Are  they  generally  obeyed  ?  (24) 
Can  they  be  obeyed  in  a  selfish,  self-sufficient  spirit?  See  Matt. 
5:3,  4,  5.  (25)  How  does  the  Sermon  on  the  Mount  help  us  to 
understand  the  ministry  of  Jesus  ?  (26)  Why  is  it  naturally  given 
in  connection  with  the  choosing  of  the  Twelve  ? 

123.  Constructive  Work. — Write  chap,  xiv  of  your  "Life  of  Christ" 
(inserting  the  title  of  Part  V).     The  following  outline  is  suggested: 

1.  The  situation  at  the  opening  of  this  period;  the  success  thus  far  attained; 
the  attitude  of  the  various  classes  toward  Jesus. 

2.  The  choosing  of  the  Twelve;    the  men;    their  work;   the  significance  of 
the  act. 

3.  The  Sermon  on  the  Mount;   the  place;   the  occasion  of  the  discourse;  the 
persons  addressed;  the  theme;  the  main  divisions;  the  central  teachings. 

124.  Supplementary  Topics  for  Study. — i.  The  personnel  of  the 
Twelve. 

BRUCE,  Training  of  the  Twelve,  chap.  iv. 

2.  The  relation  of  the  Twelve  to  the  development  of  the  kingdom 
of  God. 

3.  The  place  of  personal  loyalty  in  building  up  the  kingdom  of 
God. 

DAWSON,  Life  of  Christ,  chap,  ix;   WATSON,  The  Mind  of  the  Master,  chaps, 
i  and  ix. 

4.  Do  the  "meek  inherit  the  land"  ?     Is  Jesus'  ideal  man  influen- 
tial and  efficient  ? 

5.  How  far  have  the  teachings  of  Jesus  permeated  the  church  of 
today?  how  far,  society?  how  far,  business? 


Il8  LIFE   OF   CHRIST 

CHAPTER  XV 

A  PREACHING  TOUR  IN  GALILEE 

125  (§  50).     The  Centurion's  Servant. 

Matt.  8:5-13.  Luke  7:1-10. 

126  (§  51).     The  Raising  of  the  Widow's  Son  at  Nain. 

Luke  7:11-17. 

127  (§  52).     John  the  Baptist's  Last  Message. 

Matt.  11:2-30.  Luke  7:18-35. 

128  (§  53).     Anointing  of  Jesus  in  the  House  of  Simon  the  Pharisee. 

Luke  7:36-50. 

129  (§  54).     Christ's  Companions  on  His  Second  Preaching  Tour. 

Luke  8:1-3. 

125*1  (§  50).  The  Centurion's  Servant. — Luke  7:1-10. — Vs.  /, 
"Capernaum":  see  paragraph  98.  Vs.  2,  "centurion":  an  officer 
in  armies  organized  on  the  Roman  model  and  in  charge  of  a  company 
of  fifty  to  one  hundred  men.  In  the  present  instance  the  centurion 
was  a  gentile  in  the  service  of  Herod  Antipas,  and  was  evidently  a 
man  of  wealth.  Vs.  j,  "sent  unto  him  the  elders":  probably  the 
elders  of  the  synagogue  that  he  had  built.  The  centurion's  open- 
mindedness  in  recognizing  the  Jewish  religion  and  securing  the  good- 
will of  his  Jewish  friends  was  entirely  in  accord  with  his  desire  to  get 
help  from  Jesus.  He  was  not  too  proud  or  prejudiced  to  recognize 
and  aspire  to  what  was  good  in  whatever  guise  he  met  it.  Vs.  6, 
"I  am  not  worthy,"  etc.:  these  words  speak  volumes  for  the  man's 
humility,  and  also  tell  of  the  treatment  probably  accorded  him  by 
other  rabbis.  A  strict  legalist  regarded  it  as  ceremonially  defiling  to 
enter  a  gentile's  house.  Vs.  7,  "say  the  word" :  he  is  sure  that  Jesus 
can  heal  his  servant,  if  he  only  chooses  to  command  the  disease  to 
leave  him.  Vs.  8,  "man  set  under  authority,"  etc.:  the  argument  is 
plain.  The  centurion  knows  the  power  resident  in  a  superior's  mere 
word  of  command.  He  has  faith  enough  to  believe  that  an  equal 
power  is  in  the  command  of  Jesus  even  without  his  actual  presence. 
Vs.  9,  "  marveled  at  him" :  surprised  that  a  gentile's  faith  should  have 
surpassed  that  of  the  Jews.  Cf.  Matt.  15:22-28;  Luke  18:8. 

1256  (§  50).  Matt.  8:5-13. — Matthew  adds  at  this  point  two 
verses  (8:11,  12)  which  emphasize  the  readiness  of  the  gentiles  to 
receive  the  kingdom  of  God  as  compared  with  the  unwillingness  of 
the  Jews.  Vs.  12,  "Sons  of  the  kingdom":  i.e.,  the  Jews.  They 


A   PREACHING   TOUR   IN   GALILEE  1 19 

supposed  they  were  guaranteed  the  kingdom  because  they  were  sons 
of  Abraham.  We  have  here  the  clear  teaching  of  Jesus  as  to  the  uni- 
versal rather  than  Jewish  character  of  the  fraternity  he  was  founding. 
126  (§  51).  The  Raising  of  the  Widow's  Son  at  Nain. — Luke 
7:11-17. — Vs.  u,  "Nain":  a  small  town  in  Galilee  five  miles  south- 
east of  Nazareth  and  about  twenty-five  miles  southwest  of  Capernaum. 
It  is  today  represented  by  a  few  mud  huts  and  tombs  cut  in  the  rocks. 
Perhaps  the  procession  was  going  to  one  of  these.  See  Underwood, 
Stereograph  No.  21,  "  Village  of  Nain  and  Mt.  Tabor,  Looking  North- 
east." Vs.  12,  "much  people  of  the  city  was  with  her":  it  was 
customary  for  those  met  by  a  funeral  procession  to  join  it  as  a  sign  of 
respect.  In  this  procession  would  also  be  the  hired  wailers  and  the 
musicians.  Notice  the  apparent  order  of  the  procession.  Jesus  met 
first  the  mother,  then  the  bier  and  its  bearers.  Vs.  14,  "bier":  the 
Jews  did  not  bury  their  dead  in  closed  wooden  coffins,  but  carried 
them  on  a  bier  to  a  tomb  where  they  were  laid  in  little  niches  as  in  the 
catacombs,  except  that  they  were  not  walled  in.  The  nearest  approach 
to  a  coffin  was  a  long  open  basket  made  of  wickerwork.  Burial  was 
always  soon  after  death.  Note  the  peculiar  sadness  of  a  widow  losing 
her  only  son.  The  whole  scene  is  graphically  presented  by  Edwin 
Arnold  in  The  Light  of  the  World: 

And,  when  we  neared  the  gateway,  lo !  a  throng — 

Wailing,  with  covered  mouths,  dust  on  their  heads, 

Clad  in  sad  garments — bore  a  dead  man  forth, 

The  one  son  of  a  widow.     She,  a-mort, 

Broke  with  such  woe  as  hath  no  help  on  earth, 

Followed  the  painted  coffin  where  he  lay 

Who  was  her  glory  and  her  good  in  life, 

With  those  young,  helpful,  loving  hands  tight-bound, 

Never  to  help  again !  and  sweet  boy-face 

Swathed  in  the  grave-cloth,  sightless.     But  her  eyes 

Fixed  on  his  face,  thro'  the  fast  trickling  tears 

Which  still  she  wiped  away,  lest  sorrow  cheat 

Love  from  one  last  dear  moment  of  the  Dead. 

Quite  as  notable  as  the  power  displayed  by  Jesus  on  this  occasion 
is  his  tenderness  and  sympathy.  See  the  whole  of  vs.  13  and  the 
words,  "he  gave  him  to  his  mother,"  in  vs.  15. 

1270  (§  52).  John  the  Baptist's  Last  Message. — Luke  7:18-35.— 
Vs.  18,  "the  disciples  of  John  told  him  of  all  these  things":  Matt. 
11:2  says  that  John  "heard  in  the  prison  the  works  of  the  Christ."  For 


120  LIFE  OF  CHRIST 

the  reason  of  this  imprisonment,  see  Mark  6:17,  18.  Josephus, 
Antiquities,  xviii,  5,  2,  also  states  that  Herod  Antipas  feared  the 
political  effects  of  John's  preaching.  He  was  now  in  the  castle  of 
Machaerus,  a  strong  fortress,  high  up  on  a  mountain,  east  of  the  Dead 
Sea.  From  this  fortress  he  could  see  his  childhood's  home  (Luke  i : 
39,  40),  the  desert  in  which  he  lived  (Luke  1:80),  and  almost  the 
whole  scene  of  his  ministry.  Imagine  the  impatience  and  depression 
that  would  come  to  this  son  of  the  desert  in  confinement!  Vs.  IQ, 
"sent  them  to  the  Lord":  it  is  easy  to  imagine  how  interested  and 
perplexed  John  must  have  been.  Jesus  in  his  ministry  of  love  cer- 
tainly did  not  seem  a  judge  punishing  sinners  such  as  John  had 
expected.  (Cf.  paragraph  576.)  This  probably  gave  rise  to  the 
question,  "Art  thou  he  that  cometh  ?"  The  question  was  equivalent 
to  asking  whether  Jesus  was  the  Christ.  Vs.  22.  The  passages  which 
Jesus  used  (Isa.  35:5561:1)  may  be  understood  to  refer  to  the  Messiah, 
and  Christ  was  fulfilling  them.  Jesus  was  thus  appealing  to  John  to 
revise  his  idea  of  the  Messiah's  work.  He  was  not  only  to  be  a 
judge  punishing  with  consuming  fire,  but  also  a  savior  of  mankind. 
Note  Jesus'  use  of  one  of  these  passages  at  Nazareth  (Luke  4: 18,  19). 

Vss.  24-28.  A  noble  defense  of  the  strength  of  John's  character 
and  of  the  deep  meaning  of  his  work.  Some  who  heard  John's  mes- 
sengers who  had  just  departed  may  have  thought  the  Baptist  weak  in 
conviction  and  his  work  transient  in  its  effect.  The  chivalrous 
Jesus  would  not  see  his  friend  wronged  even  in  thought.  Vss.  29,  30. 
Not  only  was  John's  teaching  strong  and  true  in  itself  but  it  was  the 
touchstone  which  made  clear  the  right  relation  with  God  of  the  sin- 
cere and  humble  people,  while  it  exposed  the  real  rebellion  against 
God  of  the  self-satisfied  Pharisees.  Vss.  31-35  are  a  delightful  use  of 
children's  plays  to  illustrate  the  captious  attitude  of  the  Jews  toward 
John  and  Jesus.  The  children  are  .in  two  groups.  One  is  trying  to 
get  the  other  to  play  some  game,  but  is  unsuccessful  because  of  the 
other's  immovable  determination  to  be  satisfied  with  nothing — neither 
with  a  joyous  game  of  wedding  nor  with  a  solemn  game  of  funeral. 
So,  said  Jesus,  was  it  with  the  Jews.  They  would  not  be  satisfied 
with  an  ascetic  like  John  the  Baptist,  nor  with  his  precise  opposite, 
the  genial  and  social  Son  of  man.  (Cf.  paragraph  128.) 

1276  (§52).  Matt.  11:2-30. — Matthew's  narrative   differs    from 


*A  PREACHING   TOUR  IN   GALILEE  121 

Luke's  mainly  in  being  somewhat  more  condensed.  But  the  contents 
of  vss.  12-15  arc  not  found  in  Luke.  These  verses  bring  out  clearly 
the  difficulty  which  the  Jews  had  in  receiving  the  kingdom  of  heaven 
as  prescribed  by  Christ — a  difficulty  which  has  just  been  seen  in  the 
anxiety  and  doubt  of  John.  The  prophecies  which  referred  to  the 
moral  and  spiritual  work  of  John  and  Jesus  did  not  trouble  them ;  for 
they  unconsciously  made  them  mean  what  they  wanted  them  to  mean. 
But  with  the  reality  in  John  and  Jesus  they  were  shocked  and  stag- 
gered, and  if  they  entered  the  kingdom  of  heaven  as  it  really  was, 
they  must  fight  their  way  into  it,  conquering  almost  by  violence  (see 
vs.  12)  their  own  prejudices  and  fondly  cherished  errors  and  the 
errors  of  others.  There  is  another  statement  of  this  fact  in  Luke 
16:16.  Vss.  20-24.  Cf.  comment  on  the  parallel  passage  in  Luke 
10 : 12-15  m  paragraph  196.  Vss.  25-27.  Cf.  the  comment  on  Luke 
10:21,22  in  paragraph  196. 

Vss.  28-30.  These  words  have  for  centuries  brought  peace  to 
burdened  hearts.  When  Jesus  uttered  them  we  have  no  certain 
means  of  knowing.  But  of  how  little  consequence  that  is  compared 
with  the  words  themselves !  Compare  their  tender  sympathy  with 
the  strong  denunciation  of  vss.  20-24,  and  note  how  the  gentle  and 
severe  mingled  in  Jesus'  character.  Compare  paragraph  109,  last 
part,  and  Wordsworth,  Character  of  the  Happy  Warrior,  read  by  Dr. 
Henry  Van  Dyke  at  the  funeral  of  Ex-President  Cleveland  in  1908. 

128  (§  53).  Anointing  of  Jesus  in  the  House  of  Simon  the  Pharisee. 
— Luke  7:36-50. — Vs.  36,  " sat  down ":  better,  "reclined;"  perhaps 
on  a  couch,  perhaps  on  a  rug  spread  on  the  divan  or  raised  portion  of 
the  floor.  Vs.  37.  It  must  be  recalled  that  the  houses  in  Palestine 
were  less  closed  than  in  Europe  or  America,  and  that  privacy  was  far 
less  observed.  "  Sinner  " :  a  harlot.  "  Alabaster  cruse  of  ointment " : 
a  small  jar  or  bottle  filled  with  costly  and  fragrant  ointment  such  as 
was  much  used  by  orientals.  Vs.  38.  As  Jesus  reclined  during  the 
meal,  it  would  be  easy  to  come  up  behind  him.  "She  began  to  wet 
his  feet  with  her  tears":  evidently  this  was  unintentional  and  led  her 
to  the  impulse  to  dry  his  feet  with  her  hair.  The  other  acts  of  this 
repentant  woman  are  marks  of  her  gratitude  for  release  from  sin. 
Her  ardent  nature  expresses  itself  freely,  unchecked  by  the  presence 
of  onlookers.  Vs.  39.  Note  the  repetition  of  "Pharisee."  "He 


122  LIFE   OF   CHRIST 

spake  within  himself,"  etc. :  his  reflection  is  an  evidence  of  the  mean- 
ness of  his  nature.  The  one  thing  he  supposed  a  prophet  would  do — 
remember  he  had  never  seen  one — would  be  to  remove  himself  from 
sinners!  As  if  he  should  converse  only  with  the  most  eminently 
respectable  persons!  His  argument  on  this  narrow,  sanctimonious 
premise  is  correct.  The  woman  was  a  sinner ;  but  Jesus  allowed  her 
to  touch  him.  Therefore,  either  he  was  a  bad  man,  or  else  he  did 
not  perceive  what  sort  of  woman  she  was.  In  either  case  he  could 
not  be  a  prophet !  For  other  examples  of  Jesus'  heroism  in  opposing 
narrow,  conventional  ideas,  see  paragraphs  87  and  109. 

Vs.  40.  The  entire  conversation  beginning  at  this  verse  is  marked 
by  courtesy  on  the  part  of  both  Jesus  and  Simon,  but  Jesus  also  shows, 
both  that  he  knew  what  was  required  by  conventional  politeness,  and 
that  he  noticed  that  Simon  had  not  treated  him  as  a  social  equal, 
to  say  nothing  more.  For  a  similar  instance  of  ill-bred  patronage  in  our 
day,  see  Owen  Kildare,  My  Mamie  Rose,  chap.  xvii.  Vs.  47.  With  God 
repentance  always  wins  forgiveness.  The  greatness  of  her  sinfulness 
is  paralleled  and  counterbalanced  by  the  greatness  of  her  love.  Vs.  50. 
Faith  in  him  justified  forgiveness,  since  it  had  led  the  woman  to 
abandon  her  life  of  sin  and  had  touched  the  depths  of  her  moral  nature. 
She  could  well  go  out  to  live  in  peace. 

She  sat  and  wept,  and  with  her  untressed  hair 
Still  wiped  the  feet  she  was  so  blest  to  touch; 
And  He  wiped  off  the  soiling  of  despair 
From  her  sweet  soul,  because  she  loved  so  much. 

— HARTLEY  COLERIDGE. 

129  (§  54).  Christ's  Companions  on  His  Second  Preaching  Tour. 
— Luke  8:1-3. — Vs.  i.  This  is  less  a  reference  to  a  special  tour  of 
Jesus  than  a  description  of  his  general  method.  Vs.  2,  "Mary 
Magdalene":  Mary  from  Magdala,  a  town  at  the  southern  end  of 
the  plain  of  Gennesaret  (see  paragraph  94).  "  Seven  devils  "  (demons) : 
she  had  been  a  very  sick,  not  a  very  wicked  woman.  There  is  no 
evidence  that  she  was  the  woman  mentioned  in  paragraph  128,  and 
the  persistent  tradition  which  has  made  the  word  "Magdalen" 
mean  a  reformed  harlot  is  based  on  a  mistake ;  see  this  word  in  the 
Century  Dictionary.  Vs.  j,  "Herod's  steward":  i.e.,  the  official 
in  charge  of  some  estate  of  Herod  or,  possibly,  the  person  attending 
to  the  domestic  affairs  of  the  royal  palace  in  Tiberias  (see  paragraph 


A  PREACHING   TOUR   IN   GALILEE  123 

95).  In  any  case  he  must  have  been  a  man  of  some  importance,  and 
his  wife  would  be  likely  to  have  some  property  at  her  disposal.  The 
other  women  are  unknown.  Notice  that  we  have  here  an  explanation, 
at  least  in  part,  of  how  Jesus  and  his  companions  could  live  without 
manual  labor. 


130.  Questions  and  Suggestions  for  Study. — (i)  What  was  the 
religious  condition  of  the  centurion  ?  (2)*  What  was  the  remarkable 
thing  about  his  faith  ?  (3)*  State  carefully  his  argument  as  con- 
tained in  vss.  7  and  8. 

(4)  What  peculiarities  in  the  funeral  customs  of  the  Jews  are 
implied  in  the  story  of  the  raising  of  the  widow's  son  ?  (5)  What  was 
there  especially  sad  in  the  death  of  the  young  man?  (6)  Desc-ibe 
exactly  what  Jesus  did  ?  (7)  What  characteristics  did-he  show  most 
clearly  ? 

(8)*  Why  had  John  been  arrested  ?  (9)  Was  his  uncertainty 
natural  ?  What  sort  of  Christ  had  he  foretold  ?  (10)  What  is  there 
in  the  method  of  Jesus'  reply  that  is  worth  following  today  ?  (See  vss. 
21,  22.)  (n)*  How  does  Jesus  describe  John?  (12)  In  what  par- 
ticulars are  modern  Christians  superior  to  John  ?  (13)  Why  did 
the  Jews  have  to  struggle  to  become  Jesus'  followers  ?  (14)  Are  there 
as  many  difficulties  today  in  accepting  him  as  our  guide  in  life  ? 

(15)  What  sort  of  a  man,  probably,  was  Simon?  (16)  What 
things  would  it  have  been  polite  for  him  to  do  for  Jesus?  (17)* 
Describe  the  action  of  the  woman.  (18)  With  what  feelings  did  the 
woman  approach  Jesus  ?  What  were  her  feelings  when  he  did  not 
repel  her  ?  What,  when  he  said,  "  Go  in  peace  "  ?  (19)  What  proof 
can  you  give  from  the  Old  Testament  that  prophets  did  not  despise 
the  repentant  whatever  their  sin  had  been  ?  (See,  e.  g.,  Hosea,  chap. 
14;  Isa.  65:5.)  (20)  Give  the  illustration  Jesus  used  in  answering 
Simon's  narrow  thought.  (21)  What  characteristics  does  Jesus  most 
clearly  show  in  this  incident  ?  (22)  What  influences  in  our  day  pro- 
duce men  like  Simon,  and  how  can  we  avoid  these  influences  ? 

(23)  Name  all  the  people  who  accompanied  Jesus  on  his  tour  and 
show  how  different  they  were  from  each  other.  (24)  What  motives 
probably  led  them  to  follow  and  help  him?  (25)  What  mistaken 
meaning  has  the  word  "Magdalen"  acquired?  (26)  How  could 


124  LIFE   OF   CHRIST 

Jesus  and  his  companions  live  while  earning  nothing  ?     (27)  Were  they 
"unproductive"  members  of  the  community? 

131.  Constructive  Work. — Having  completed  the  preceding  study, 
let  the  student  write  the  chapter  for  his  "Life  of  Christ,"  on  some 
such  plan  as  this : 

CHAPTER  XV 

A  PREACHING  TOUR  IN  GALILEE 

1.  The  healing  of  the  centurion's  servant. 

2.  The  widow's  son  at  Nain. 

3.  Christ's  answer  to  the  message  of  John  the  Baptist. 

4.  The  anointing  by  a  sinful  woman  and  Christ's  teaching  as  to  the  relation 
of  love  and  forgiveness. 

5.  His  companions. 

132.  Supplementary  Topics  for  Study. — i.  The  different  attitudes 
of  Jesus  and  the  rabbis  toward  the  masses. 

2.  The  use  made  by  Jesus  in  his  teaching  of  the  character  and 
habits  of  children. 


CHAPTER  XVI 

FURTHER  CONFLICT  WITH  THE  SCRIBES,  AND  TEACHING 
CONCERNING  THE  KINGDOM 

133  (§  55).  Warnings  to  the  Scribes  and  Pharisees:  "An  Eternal  Sin." 

Matt.  12:22-45.       Mark  3:20-30.       [Luke  11:14-23.] 

[Luke  6:43-45.] 
[Luke  11:29-32.] 
[Luke  11:24-26.] 

134  (§  56).  The  True  Kindred  of  Christ. 

Matt.  12:46-50.      Mark  3:31-35.         Luke  8:19-21. 

135  (§  57).  The  Parables  by  the  Sea. 

Matt.  13:1-53.         Mark  4: 1-34.  Luke  8:4-18. 

[Luke  13:18-21.] 

1330  (§  55).  Warning  to  the  Scribes  and  Pharisees:  "An  Eternal 
Sin." — Mark  3:20-30. — Vss.  20,  21.  The  tremendous  self -forgetful 
energy  of  Jesus  seemed  insanity  to  his  friends  who  had  been  narrowed 
by  the  external,  calculating  religion  that  the  Pharisees  taught.  Charles 
Kingsley  speaks  of  "that  nasty  little  virtue  called  prudence,"  and 
Robert  Louis  Stevenson  says  (Virginibus  Puerisque,  chapter,  "Acs 
Triplex"):  "So  soon  as  prudence  has  begun  to  grow  up  in  the  brain, 
like  a  dismal  fungus,  it  finds  its  first  expression  in  a  paralysis  of 
generous  acts.  The  victim  begins  to  shrink  spiritually."  Such  a 


FURTHER  CONFLICT  WITH  THE  SCRIBES  12$ 

"virtue "  could  find  no  place  in  the  ardent  soul  of  Jesus,  and  his  noble 
abandon  in  answering  the  call  of  the  needy  about  him  strongly  attracted 
the  people  to  him.  The  exercise  of  a  like  generous  spirit  will  do 
the  same  today  and  will  prove  one  of  the  best  lessons  that  enthusiastic 
youth  is  well  adapted  to  bring  to  "prudent"  age.  This  incident  in 
the  life  of  Jesus  is  most  significant  of  the  difference  between  him  and 
those  about  him. 

Vs.  25.  Abraham  Lincoln's  use  of  this  verse  in  accepting  the 
nomination  for  the  United  States  Senate  in  1858  has  become  history: 
"A  house  divided  against  itself  cannot  stand.  I  believe  this  govern- 
ment cannot  endure  permanently  half  slave  and  half  free." 

1336  (§  55).  Matt.  12:22-45. — Vs.  31.  These  profound  and  awful 
words  of  Jesus  are  to  be  understood  strictly  (see  Mark  3:30)  as 
occasioned  by  the  misinterpretation  of  his  mission  by  the  scribes  and 
Pharisees.  "Blasphemy":  an  utterance  derogatory  to  divine  things. 
"  Blasphemy  against  the  Holy  Spirit " :  such  an  utterance  as  the  words 
of  the  scribes  show  them  to  be  in  danger  of  making.  "  Shall  not  be 
forgiven  " :  the  reason  is  given  in  Mark  3 : 29.  The  sin  itself  is  eternal. 
Jesus  holds  that  the  condition  of  a  man  to  whom  good  seems  evil  is 
hopeless.  He  is  morally  corrupt.  Vs.  36,  "idle  word":  not  a 
mere  meaningless  expression,  but  a  foolish  word.  It  is  morally  seri- 
ous, because  it  is  the  fruit  of  a  foolish  soul. 

Vs.  41,  In  this  verse  we  have  the  interpretation  of  the  sign  of 
Jonah  as  a  preacher  of  repentance  to  the  Ninevites,  and  an  applica- 
tion of  it  to  the  Jews  of  Jesus'  own  day.  As  the  Ninevites  responded 
to  the  prophet's  preaching,  so  should  the  Jews  have  responded  to  the 
preaching  of  Jesus.  They  needed  no  other  sign. 

Vss.  44,  45.  In  these  verses  we  have  a  parable  based  upon  the 
current  belief  in  demoniacal  possession.  Its  point  is  simply  this: 
the  man  was  worse  off,  because  after  he  had  rid  himself  of  the  evil 
spirit  he  had  neglected  to  take  in  a  good  spirit.  The  moral  lesson  is 
therefore  evident.  It  is  not  enough  merely  to  drive  out  evil  from 
oneself,  like  the  Pharisees,  and  merely  to  keep  from  doing  things 
which  are  illegal;  one  must  be  full  of  the  divine  spirit.  Simply  to 
keep  from  evil  is  to  offer  an  inducement  to  evil. 

134  (§  56).  The  True  Kindred  of  Christ.— Mark  3:31-35.— 
Vs.  51.  Cf .  Mark  3:21.  It  is  easy  to  imagine  the  scene :  Jesus  within 


126  LIFE   OF   CHRIST 

the  house,  his  mother  and  his  brothers  outside,  calling  him  to  come 
out  and  go  home  with  them.  He  does  not  hear  them  because  of  the 
crowd  about  him.  For  the  names  of  these  brothers  see  Mark  6:3.' 
Vs.  32.  Evidently  the  people  think  he  should  obey  the  voice  of  his 
mother,  but  again  Jesus  insists  that  family  ties  are  inferior  to  those  of 
the  kingdom  of  God.  Cf.  again  the  words  of  his  boyhood,  Luke  2  '.49. 
Vss.  34,  55  give  us  Jesus'  beautiful  definition  of  what  constitutes  true 
relationship  to  him.  Those  are  the  members  of  his  family  who  do 
God's  will.  (Cf.  Matt.  5:44,  45.) 

1350  (§  57).  The  Parables  by  the  Sea. — Mark  4:1-34. — Vs.  2, 
"parables;"  see  paragraph  136.  Vss.  3-9,  the  Parable  of  the  Sower. 
In  this  parable  we  have  a  description  of  a  common  scene  in  the  life 
of  a  farmer.  The  central  thought  is  plain,  namely,  difference  in  crops 
depends  upon  variation  in  the  soil.  It  should  be  noticed  that  there 
is  a  steady  progress  from  the  seed  which  does  not  yield  a  crop  to  that 
which  bears  a  hundred  fold.  Vs.  5,  "  rocky  ground  " :  that  is,  ground  ' 
over  ledges,  not  ground  with  stones  scattered  on  the  surface.  Vs.  7, 
"thorns":  not  thistles,  or  tares,  but  the  sturdy  bushes  which  sur 
round  the  fields  as  a  sort  of  hedge.  Vs.  8,  "  thirtyf old  " :  thirty  times 
as  much  as  was  planted. 

Vs.  ii.  This  verse  introduces  Jesus'  reason  for  using  parables. 
See  paragraph  137.  Notice  the  distinction  between  the  disciples  and 
those  who  "  are  without."  Vs.  12,  "  that " :  the  Greek  does  not  permit 
any  other  interpretation  than  that  of  purpose.  But  that  Jesus  does 
not  think  that  the  truth  will  always  be  concealed  by  the  parable 
appears  in  vss.  21,  22.  Jesus  would  not  have  great  numbers  join  him 
without  real  and  deep  sympathy  with  him.  Such  sympathy  comes 
only  gradually  after  vital  contact  with  the  truth;  see  Matt.  13:33 
with  the  note  upon  it,  and  Mark  4:16,  17. 

Vss.  13-20  gives  Jesus'  interpretation  of  the  Parable  of  the  Sower. 
It  is  needless  to  consider  it  more  elaborately  than  he  has  himself  done. 
It  should  be  noticed  that  he  interprets  only  such  items  in  the  original 
story  as  go  to  illustrate  the  great  truth  he  is  intending  to  teach.  And 
this  is  that  they  who  sow  the  seed  must  not  be  disappointed  if  some 
do  not  receive  it,  and  if  others  who  seem  to  receive  it  do  not  continue 
in  the  good  life ;  some  hearts  will  receive  the  truth  and  bear  abundant 
fruit.  Notice  those  things  which  he  describes  as  interfering  with 


FURTHER   CONFLICT   WITH   THE   SCRIBES  127 

growth,  and  the  characteristics  of  good  soil  as  described  in  Matt. 
13:23;  Luke  8:15.'  Vs.  33,  "as  they  were  able  to  hear":  i.e., 
as  they  were  able  to  understand  his  teaching.  (Cf.  John  16: 12,  13.) 
.The  expression  implies  that  his  teaching  was  adapted  to  his  hearers, 
and  that  some  of  them  were  growing  in  their  power  to  take  it  in.  He 
did  not  teach  "over  the  heads"  of  his  hearers  or  descend  to  the  mind 
of  the  mob,  but  he  met  the  deepest  needs  of  those  who  would  listen 
and  kept  them  looking  up  and  reaching  up  for  higher  truth.  The 
educational  principle  which  Jesus  here  followed  of  adapting  truth 
to  the  learner  is  central  in  present-day  education  and  has  guided  recent 
educational  reform.  Vs.  34,  "  He  expounded  to  his  own  disciples  " : 
Jesus  reserves  certain  truths  and  explanations  for  that  inner  circle  of 
friends  to  whom  he  was  so  closely  joined.  (Cf.  Mark  4:10,  n  and 
paragraph  1200.) 

1356  (§  57).  Matt.  13:1-53.— This  collection  of  parables  pos- 
sesses no  small  literary  unity.  For  Matthew's  habit  of  arranging 
teachings  by  subject  rather  than  time,  see  paragraph  13,  last  part. 
The  parables  all  bear  upon  the  gradual  growth  and  certain  triumph 
of  the  kingdom  of  God.  The  various  elements  may  be  grouped  thus : 

1.  The  unequal  results  of  the  preaching  o]  the  truth  0}  the  kingdom 
in  different  circumstances:   Parable  of  the  Sower,  vss.  1-9,  18-23. 
(See  paragraph  1350;  for  vss.  10-16,  see  paragraph  137.) 

2.  The  growth  of  evil  along  with  the  good  is  to  be  expected  and 
endured:  the  Parable  of  the  Tares,  vss.  24-30,  the  interpretation  of 
which  is  given  in  vss.  36-43.     "Tares":  noxious  weeds  that  grow  in 
wheat-fields  and  at  first  closely  resemble  the  wheat  itself.     The  time 
when  they  can  be  safely  removed  is  therefore  at  the  time  of  harvest. 
In  the  interpretation  given  by  Jesus  this  thought  is  central.     Men  are 
not  to  endeavor  to  root  out  evil  so  much  as  to  see  that  good  grows. 

3.  The  extent  and  method  of  the  kingdom's  growth,  vss.  31-33:  the 
Parables  of  the  Mustard  Seed  and  of  the  Leaven.     Vs.  33.     This 
is  one  of  the  most  instructive  parables  uttered  by  Jesus.     "Leaven": 
yeast,  the  symbol,  not  of  corruption,  but  of  transformation  through 
contact.      "Till    it    all  was    leavened":    like   the   Parable   of   the 
Mustard   Seed,  this   indicates  the  wonderful  growth  of   the   king- 
dom.    So  small  as  to  be  hidden  in  the  world,  it  will  yet  transform 
all.     The  parable  also  indicates  how  the  kingdom  is  to  grow,  viz., 


128  LIFE  OF.  CHRIST 

by  transforming  its  surroundings.  This  implies  (a)  a  gradual  process, 
(6)  the  operation  of  social  forces  rather  than  miraculous  intervention 
during  the  period  of  the  growth  of  the  kingdom.  In  this  parable  Jesus 
has  indicated  the  method  by  which  any  man  or  group  of  men  must 
be  bettered,  whether  in  a  nation,  a  village,  a  school,  or  the  slums  of 
a  city.  Social  reformers  are  more  and  more  working  in  this  way. 

4.  The  surpassing  worth  of  (membership  in)  the  kingdom,  vss.  44- 
46:  the  Parables  of  the  Treasure  Trove  and  the  Pearl  of  Great  Price. 
In  both  of  these  parables  the  central  thought  is  the  same :  the  kingdom 
of  God  is  so  valuable  that  a  man  may  well  afford  to  give  away. every- 
thing else  in  exchange  for  it.     Vs.  44,  "treasure  hidden  in  a  field": 
in  Palestine  there  were  few  places  besides  the    temple    in   which 
one   could   deposit   valuables.    They   were,   therefore,   buried.    It 
would  frequently  happen  that  the  only  one  to  whom  the  place  was 
known  never  dug  the  treasure  up,  and  another  found  it.     Even  today 
there  are  frequently  found  in  Palestine  little  heaps  of  money  that  have 
lain  buried  for  hundreds  and  even  thousands  of  years. 

5.  The  final  separation  of  the  true  from  the  false  members  of  the 
kingdom,  vss.  47-50:    the  Parable  of  the  Drag-Net.    This  grows 
naturally  from  the  preceding  thought.    The  great  worth  of  member- 
ship in  a  triumphing  kingdom  will  induce  bad  men  to  claim  member- 
ship.   They  will  eventually  be  removed,  as  poor  fish  are  thrown  out 
from  a  net.    With  the  ideas  of  the  kingdom  of  heaven  presented  in 
these  parables,  compare  the  treatment  of  the  same  subject  in  para- 
graphs 1 2 1 a  and  i2ib — the  Sermon  on  the  Mount. 

I35C  (§57).  Luke  8:4-18. — Vss.  16-18.  The  concealing  of  truth 
by  the  parable  is  only  temporary.  The  parable  preserves,  like  a 
husk,  what  it  conceals  in  order  that  it  may  later  come  to  light  "(cf . 
"save  that  it  should,"  Mark  4:22).  But  truth  will  thus  come  to 
light  only  to  those  who  have  listened  to  it  and  "held  it  fast  in  a  good 
and  honest  heart "  (Luke  8 : 15).  " Therefore  take  heed  how  ye  hear  " 
(vs.  18).  For  what  one  learns  depends  on  what  one  has  learned. 
Many  a  new  and  valuable  truth  is  entirely  lost  because  some  previous 
opportunity  has  not  been  so  employed  as  to  leave  in  the  mind  a  nest 
for  this  truth.  The  law  of  mind  stated  in  vs.  18  has,  under  the  name 
of  "apperception,"  been  widely  recognized  by  educators  in  recent  years. 

136.  On  the  Interpretation  of  Parables. — A  parable  is  a  figure  of 


FURTHER  CONFLICT  WITH  THE  SCRIBES  I2Q 

speech  in  which  commonly  observed  facts  and  actual  experiences  are 
used  to  illustrate  religious  truth.  As  used  by  Jesus  each  parable 
illustrated  but  one  truth,  which  was  of  universal  application.  The 
acts  and  objects  described  were  entirely  natural  and  familiar  and  yet 
the  application  was  new  and  surprising. 

In  interpreting  a  parable  discover  the  central  "point"  of  the  par- 
able as  a  story,  and  the  elements  of  the  story  that  are  essential  to  this 
"point."  Then  discover  from  the  context  the  truth  to  be  illustrated 
and  compare  it  with  the  object  or  action  in  the  parable.  Use  subordi- 
nate details  simply  to  impress  the  central  point.  Thus  in  the  Parable 
of  the  Mustard  Seed  it  is  the  marvelous  growth  of  the  seed  that  is  the 
central  point  of  the  story.  The  kingdom  of  God  is  like  the  mustard 
seed  in  its  capacity  for  growth  and  in  nothing  else.  It  is  not  like 
mustard  when  used  as  a  plaster,  as  one  minister  would  have  it.  The 
lodging  of  the  birds  in  the  branches  is  a  pleasant  pictorial  addition 
emphasizing  the  central  truth— the  growth  of  the  tree.  It  does  not 
mean  that  people  come  under  the  shelter  of  the  kingdom. 

137.  Why  Did  Jesus  Use  Parables? — He  used  them  because  every- 
body likes  a  good  story.  The  parables  of  Jesus  not  only  have  color, 
movement,  originality,  but  they  also  stimulate  the  mind  to  discover  the 
likeness  of  a  familiar  object  or  action  to  a  large  truth  not  so  familiar. 
Very  suggestive  is  the  remark  of  a  humble  woman,  "I  like  best  the 
likes  of  Scripture."  Not  a  few  would  come  to  see  large  spiritual  truth 
better  than  they  could  have  seen  it  in  any  other  way,  and  those  who 
could  not  get  the  meaning  of  the  parable  would  yet  be  helped  by  the 
stimulus  of  the  story,  by  sharpened  observation  of  the  common 
objects  and  actions  of  the  parable,  by  the  love  and  enthusiasm  of 
Jesus,  and  by  seeing  men  come  to  him  sad  and  go  away  happy. 

We  learn  further,  however,  from  Mark  4: 10-12  and  Matt.  13: 10- 
16  that  Jesus  used  the  parable  because  it  enabled  him  to  present  truth 
in  a  veiled  form.  He  wished  to  discover  and  draw  to  him  out  of  the 
crowd  only  those  spiritually  sensitive,  sympathetic,  and  teachable 
persons  with  whom  he  could  live  intimately  as  teacher  and  friend  and 
whom  he  could  make  evangelists  of  the  truth.  (See  paragraphs  102 
and  1 20.)  Such  persons  were  seized  upon  and  held  by  the  spiritual 
meaning  of  the  parable  while  those  in  the  crowd  more  gross  in  heart 
did  not  understand  and  were  not  attracted.  So  the  quicksilver 


130  LIFE  OF  CHRIST 

.draws  the  hidden  grains  of  gold  in  the  crushed  stone  and  leaves  the 
grains  of  quartz. 

At  first  many  of  those  who  followed  Jesus  had  only  the  faintest 
outline  of  the  truth,  but  a  man  will  remember  indefinitely  a  truth 
he  does  not  fully  understand  if  it  is  put  in  the  form  of  a  story,  and^ome 
day  when  he  is  ready  for  it  will  see  its  full  meaning  in  the  story  he 
has  remembered  so  long.  So  it  was  with  the  companions  of  Jesus, 
and  after  they  had  been  taught  by  his  life  and  his  death,  they  were 
ready  to  proclaim  to  the  world  the  "mystery"  of  the  kingdom  (Mark 
4:21,  22;  Matt.  13:35,  51,  52). 

Though  truths  in  manhood  darkly  join      For  Wisdom  dealt  with  mortal  powers 
Deep-seated  in  our  mystic  frame,  Where  truth  in  closest  words  shall  fail, 

We  yield  all  blessing  to  the  name  When  truth  embodied  in  a  tale 

Of  Him  who  made  them  current  coin.       Shall  enter  in  at  lowly  doors. 

— TENNYSON,  "In  Memoriam." 


138.  Questions  and  Suggestions  for  Study. — (i)*  How  and  why 
did  his  friends  misunderstand  Jesus  ?  (2)  Under  what  circumstances 
may  the  ordinary  rules  of  prudence  be  disregarded  ?  (3)  How  did 
Jesus  answer  the  criticism  of  the  Pharisees  in  Mark  3:22?  (4) 
What  is  the  sin  that  shall  not  be  forgiven?  (5)  Commit  to  mem- 
ory Matt.  12:36.  (6)*  Why  are  words  of  so  much  importance? 
(7)  What  is  the  "sign  of  Jonah"  ?  (8)  What  is  the  best  way  of  keep- 
ing bad  thoughts  out  of  the  mind  ?  (9)  Does  the  last  answer  suggest 
to  you  why  vacation  schools  and  camps  have  been  established  ? 

(10)*  Who  are  members  of  Christ's  family  ? 

(n)*  What  is  a  parable?  (12)*  Why  did  Jesus  use  parables? 
(13)  What  is  the  Parable  of  the  Sower  and  what  does  it  teach  ?  (14) 
What,  according  to  Matt.  13:23  and  Luke  8:15,  is  "good"  ground? 
(15)  Why  in  the  Parable  of  the  Tares  does  Jesus  give  the  conversation 
between  the  master  and  servants  instead  of  simply  saying  that  a  man 
found  tares  in  his  field  but  would  not  have  them  gathered  until  the 
harvest  ?  (16)  How  many  parables  are  given  in  the  thirteenth  chapter 
of  Matthew?  (17)  What  do  they  collectively  tell  you  about  the 
kingdom  of  heaven  ?  (18)  What  do  they  show  that  you  can  do  to 
make  it  grow  faster  ?  (19)  What  differences  are  there  between  the 
discussion  of  the  kingdom  of  heaven  in  Matt.,  chap.  13,  and  that 
in  Matt.,  chaps.  5,  6,  7  ? 


FURTHER   CONFLICT   WITH   THE   SCRIBES  131 

(20)  Find  and  state  three  modern  educational  principles  in  Mark 
4:33;  Matt.  13:33;  and  Luke  8: 18.  (21)  G.  Stanley  Hall,  a  foremost 
American  educator,  says:  "Of  all  things  that  a  teacher  should  know 
how  to  do  the  most  important  is  to  be  able  to  tell  a  story."  Why  is 
this  quotation  appropriate  in  this  lesson?  (22)  Criticize  favorably 
or  adversely  Mr.  Hall's  statement.  (23)  In  what  respects  was  Christ 
a  good  story-teller?  (24)  Tell  a  story  of  your  own  to  illustrate  any 
one  of  the  truths  contained  in  the  parables  of  this  lesson. 

139.  Constructive  Work,. — Let  the  pupil  write  a  chapter  for  his 
"Life  of  Christ"  on  some  such  plan  as  this: 

CHAPTER  XVI 

FURTHER  CONFLICT  WITH  THE   SCRIBES   AND  TEACHING  CONCERNING 
THE  KINGDOM 

1.  The  intense  earnestness  of  Jesus  and  how  his  friends  and   relatives 
regarded  it. 

2.  A  warning  against  wilful  and  persistent  blindness  to  the  truth. 

3.  The  way  to  become  one  of  Christ's  family. 

4.  The  nature  and  growth  of  the  kingdom  of  God. 

5.  The  nature,  purpose,  and  interpretation  of  the  parables  of  Christ. 

6.  Great  principles  of  teaching  followed  and  enforced  by  Christ. 

140.  Supplementary  Topics  for  Study. — i.  The  ethical  teaching 
of  Jesus  as  contrasted  with  that  of  the  Pharisees. 

Full  references  will  be  found  in  BURTON,  "The  Ethical  Teachings  of  Jesus,  etc.," 
Biblical  World,  September,  1897  (Vol.  X,  pp.  198-208). 

2.  The  parables  of  Jesus. 

TRENCH,  Parables;  GOEBEL,  Parables  (perhaps  the  best  book  in  English  on  the 
subject);  BRUCE,  The  Parabolic  Teaching  of  Our  Lord;  STALKER,  Life  of  Christ, 
pp.  69-71;  WALTER  L.  HERVEY,  Picture  Work,  especially  pp.  26-43. 

3.  Apperception  (cf.  Mark  4:24,  25;  Luke  8:18). 

Article  on  "Herbart"  in  Universal  Cyclopaedia;  JAMES,  Talks  with  Teachers, 
chapter,  "Apperception;"  ADAMS,  Primer  on  Teaching,  pp.  28-32;  Miss  SLATTERY, 
Talks  with  the  Training  Class,  pp.  46-52. 

4.  The  adaptation  of  truth  to  the   pupil,  including  child-study 
(cf.  Mark  4: 33). 

QUICK,  Educational  Reformers,  especially,  "Comenius,"  "Rousseau,"  and 
"Froebel;"  PATTERSON  DuBois,  The  Point  of  Contact. 

NOTE. — Large  space  has  been  given  in  this  chapter  to  Christ  as  a  Teacher  in  the 
hope  that  many  of  the  young  people  who  use  this  book  will  be  attracted  by  the  possi- 
bilities of  religious  education.  The  future  of  the  Christian  church  depends  in  large 
measure  on  the  development  of  teaching  power  in  the  youth  of  today. 


132  .       LIFE  OF  CHRIST 

CHAPTER  XVII 

A  CHAPTER  OF  MIRACLES  IN  GALILEE 

141  (5  58).     The  Staling  of  the  Tempest. 

Matt.  8:  [18]  23-27.  Mark  4:35-41.  Luke  8:22-25. 

142  (§  59).     The  Gadarene  Demoniacs. 

Matt.  8:28-34.  Mark  5: 1-20.  Luke  8:26-39. 

143  (§60).     The  Raising  of  Jairus'  Daughter. 

Matt.  9:  [i]  18-26.  Mark  5:21-43.  Luke  8:40-56. 

144  (§  61).     The  Two  Blind  Men,  and  the  Dumb  Demoniac. 

Matt.  9:27-34. 

141  (§  58).   The   Stilling   of  the   Tempest. — Mark  4:35-41. — 
Vs.  36,  "And  leaving  the  multitude":  the  eastern  side  of  the  sea 
of  Galilee  is  much  less  populous  than  the  western.    "They  take  him 
with  them  in  the  boat":  note  how  the  fishermen  apostles  here  come 
to  the  front.    They  might  not  understand  parables  (Mark  4:10,  n) 
and  their  faith  might  be  weak  (vs.  40,  below),  but  they  could  manage 
a  boat  for  the  Master.     Imagine  the  pride  and  affectionate  loyalty 
with  which  they  did  this. 

All  may  of  thee  partake,  A  servant  with  this  clause 

Nothing  can  be  so  mean  Makes  drudgery  divine, 

Which  with  this  tincture — "for  thy  sake,"     Who  sweeps  a  room  as  for  thy  laws 
Will  not  grow  bright  and  clean.  Makes  that  and  the  action  fine. 

— GEORGE  HERBERT. 

Vs.  37,  "a  great  storm  of  wind":  cf.  Luke  8:23  and  paragraph 
95.  Study  again  relief  map  of  Palestine  or  Underwood,  Stereograph 
No.  7.  "Was  now  filling":  not,  as  in  the  Common  Version,  "full." 
Note  the  vivid  touches  of  detail,  as  if  from  the  mouth  of  an  eyewit- 
ness, throughout  the  whole  story,  and  cf .  paragraph  12.  Vs.  38,"  asleep 
on  the  cushion":  perhaps  that  on  which  the  steersman  ordinarily  sat. 
Jesus,  his  day's  work  done,  was  quietly  resting.  Vs.  40,  "  Why  are 
ye  fearful  ?  have  ye  not  yet  faith  ?"  Faith,  confidence  in  him,  would 
have  banished  fear.  Notice  Jesus'  words,  "not  yet,"  and  (since  they 
certainly  had  some  faith)  the  implication  that  faith  is  something 
which  ought  to  grow  with  experience.  They  had  been  with  him  long 
enough  to  have  gained  more  of  the  trust  that  kept  him  calm. 

142  (§  59).  The   Gadarene    Demoniacs. — Mark   5:1-20. — Vs.  i, 
"into  the  country  of  the  Gerasenes":  in  Matthew  "Gadarenes,"  i.e., 


A  CHAPTER  OF  MIRACLES  IN  GALILEE  133 

men  of  Gadara,  an  important  city  of  Decapolis  (see  paragraph  1196 
and  map).  It  is  six  miles  southeast  of  the  sea  of  Galilee.  Jesus 
did  not  go  to  Gadara  but  into  the  adjacent  country.  The  place 
of  the  event  is  probably  in  the  outskirts  of  a  town  on  the  east  side 
of  the  Sea  of  Galilee,  now  called  Khersa.  See  note  in  Biblical 
World,  January,  1898,  p.  38,  and  Underwood,  Stereograph  No.  22, 
"Fishermen  on  the  Sea  of  Galilee,  and  Distant  Hills  of  the  Gada- 
renes."  Vs.  2,  "out  of  the  tombs":  not  graves,  but  rock-cut  tombs 
above  the  ground.  There  are  many  in  the  region  today.  Vs.  3,  "and 
no  man  could  any  more  bind  him":  this  and  the  following  verses 
present  the  picture  of  a  raving  madman. 

Vs.  7,  "what  have  I  to  do  with  thee?"  etc.:  substantially  the 
language  of  the  demoniacs  generally.  (Cf.  Mark  3:11  and  para- 
graphs 103  and  107,1.)  Vs.  Q,  "my  name  is  Legion;  for  we  are 
many":  notice  the  language  expressive  of  double  consciousness. 
Vs.  10,  "that  he  would  not  send  them  away  out  of  the  country": 
Luke  interprets  this  to  mean  "into  the  abyss,"  i.  e.,  of  hell.  Vs.  13, 
"and  the  unclean  spirits  ....  entered  into  the  swine":  this  whole 
narrative,  more  distinctly  than  any  other  of  the  New  Testament, 
implies  the  real  existence  of  demons  as  personal  spirits  distinct  from 
both  men  and  beasts,  but  capable  of  acquiring  harmful  control  of 
both.  The  language  of  Jesus  to  the  demons,  and  of  the  evangelists 
in  the  narrative,  is  conformed  to  the  ideas  then  current.  "  Rushed  down 
the  steep  into  the  sea":  there  is  near  the  town  Khersa,  mentioned 
above,  a  place  just  such  as  is  here  implied.  (See  Thomson,  Land 
and  Book,  Central  Palestine,  pp.  353-55.)  Vs.  17,  "began  to  beseech 
him  to  depart  from  their  borders":  more  terrified  by  the  damage  to 
their  swine  than  moved  by  the  benefit  to  the  demoniac — not  the  only 
instance  in  which  the  property  value  of  beasts  has  been  more  con- 
sidered than  the  moral  advantage  of  men.  Vs.  ip,  "go  to  thy  house, 
unto  thy  friends,"  etc. :  an  injunction  different  from  that  given  to  the 
leper  (Mark  1:14),  for  example,  because  of  the  differences  in  the 
circumstances.  Jesus  was  himself  returning  to  the  other  side  of  the 
sea.  The  man's  announcement  of  his  cure  would  not  hinder  Jesus' 
work,  and  would  be  a  benefit  to  him  and  to  his  friends. 

143  (§60).  The  Raising  of  Jairus'  Daughter. — Mark  5:21-43. — 
Vs.  22,  "one  of  the  rulers  of  the  synagogue  " :  each  synagogue  had  one 


134  LIFE  OF  CHRIST 

or  more  "rulers  "  (Luke  13 : 14;  Acts  13 : 15 ;  and  note  on  Luke  4: 16  in 
paragraph  97),  who  had  general  charge  of  the  synagogue  worship. 

Vs.  26.  Cf.  Luke  8:43  and  note  that  Luke  who  was  himself  a 
physician  (cf .  paragraph  14)  is  more  tender  in  speaking  of  his  brother 
practitioners  than  Mark  is.  Vs.  28,  "if  I  touch  but  his  garments,  I 
shall  be  made  whole":  the  expression  of  a  genuine  faith,  though 
mixed  with  a  crude  conception  of  the  nature  of  Jesus'  power.  Vs.  30, 
"Jesus,  perceiving  that  the  power  proceeding  from  him  had  gone 
forth":  the  evangelist  also  speaks  as  if  Jesus'  power  were  exerted 
independently  of  his  will,  conforming  his  language  to  that  of  the 
woman  and  to  that  of  Jesus  to  her.  Yet  it  is  more  likely  that  Jesus 
exercised  his  power  consciously  and  intentionally,  and  afterward  by 
his  questions  drew  the  woman  out  that  he  might  still  further  help  her. 
Vs.  34,  "daughter":  a  word  of  kindly  affection;  cf.  Mark  2:5. 
"Thy  faith  hath  made  thee  whole":  i.e.,  cured  thee.  The  faith 
commonly  spoken  of  in  the  gospels  is  a  belief  that  Jesus  can  do  a 
certain  thing  (sometimes  one  thing,  sometimes  another;  cf.  Mark  4: 
40;  Luke  7 : 50).  This  belief  led  him  who  had  it  to  come  to  Jesus  and 
commit  his  case  to  him.  To  such  faith  Jesus  invariably  responded  by 
doing  that  which  men  believed  he  could  do.  "According  to  your 
faith"  was  his  constant  formula.  The  principle  holds  still:  within 
the  bounds  of  what  is  true  about  Jesus,  he  is  to  us  what  and  as  much 
as  we  believe  him  to  be. 

Vs.  36,  "fear  not,  only  believe  " :  i.  e.,  cease  to  fear,  keep  on  believ- 
ing. Vs.  37,  "save  Peter,  James,  and  John":  so  also  Mark  9:2; 
14:33.  Vs.  38,  "weeping  and  wailing":  probably  hired  mourners, 
after  the  fashion  of  the  time ;  see  note  on  Luke  7 : 12  in  paragraph  126. 
Vs.  39,  "the  child  is  not  dead":  Luke,  who  also  records  these  words 
of  Jesus  (Luke  8 : 52),  does  not  take  them  literally  (vs.  53),  but  as  mean- 
ing that  she  is  so  soon  to  live  again  that  it  is  as  if  she  slept,  and  modern 
interpreters  usually  follow  Luke  in  interpreting  Mark  also.  Vs.  43, 
"charged  them  that  no  man  should  know  this":  the  motive  of  Jesus 
in  these  merciful  deeds  was  evidently  compassion,  not  a  desire  to 
attract  attention  as  a  healer.  "Commanded  that  something  should 
be  given  her  to  eat " :  thoughtful  even  in  the  little  things.  So  President 
W.  R.  Harper  only  a  few  days  before  his  death  from  a  lingering  and 
painful  disease  remembered  to  write  his  annual  birthday  letter  to  a 


A   CHAPTER   OF   MIRACLES   IN   GALILEE  135 

boy  who  was  his  namesake.  And  the  duke  of  Wellington  visited 
every  day  some  little  children  sick  of  the  measles  and  wrote  daily  to 
their  absent  mother.  Great  men  know  what  little  things  mean,  as 
Jesus  did.  Note  also  Jesus'  economy  in  the  use  of  his  own  great 
powers;  what  he  alone  can  do,  he  does;  but  others  can  help  her 
grow  strong  after  her  illness  by  the  use  of  food. 

144  (§  61).  The  Two  Blind  Men  and  the  Dumb  Demoniac.— 
Matt.  9:27-34. — Vs.  27,  "Thou  Son  of 'David":  i.e.,  Messiah. 
Vs.  29,  "According  to  your  faith":  their  faith,  as  the  preceding  verse 
shows,  consisted  in  believing  that  Jesus  was  able  to  do  the  thing  they 
asked,  and  was  such  that  it  led  them  actually  to  seek  his  help.  Accord- 
ing to  this  faith  Jesus  acts :  what  they  believe  he  can  do  he  does.  Cf . 
note  on  Mark  5 : 34  in  paragraph  143  above. 


145.  Questions  and  Suggestions  for  Study. — (i)  Having  studied 
§  58  and  the  notes  upon  it,  tell  the  story  of  the  stilling  of  the  tempest. 
(2)  Why  did  Jesus  go  to  the  other  side  of  the  lake  ?  (3)  After  studying 
what  Jesus  had  done  that  day,  tell  why  he  slept  so  soundly  at  its  close  ? 
(4)  What  makes  storms  on  the  Sea  of  Galilee  so  sudden  and  violent  ? 
(5)*  Give  several  vivid  statements  of  detail  in  Mark's  story  which 
might  have  come  from  the  lips  of  an  eyewitness  ?  (6)  Jesus  had  done 
much  for  the  fishermen  of  the  lake — what  do  they  do  for  him  in  this 
story?  (7)*  What  great  principle  does  Jesus  teach  his  disciples  in 
connection  with  this  event  (Mark  4:40)  ?  (8)  Why  ought  our  faith 
to  be  greater  than  that  of  the  disciples  on  the  lake  ? 

(9)  Where  is  the  country  of  the  Gerasenes  ?  (10)  Describe  the 
man  who  met  Jesus  when  he  disembarked  from  the  boat,  (n)* 
Describe  the  same  man  after  he  had  been  cured  by  Jesus.  (12)*  What 
led  the  Gerasenes  to  ask  Jesus  to  leave  their  country?  (i3)*  Is  a 
similar  spirit  ever  manifested  today  ?  Give  a  specific  instance. 

(14)  What  was  the  office  of  a  ruler  of  the  synagogue  ?  (15)  Were 
men  of  this  class  generally  favorable  to  Jesus?  (16)  What  drove 
the  ruler  Jairus  to  Jesus?  (17)  Tell  the  story  of  the  raising  of  his 
daughter. 

(18)  Tell  the  story  of  the  woman  who  touched  Jesus  as  he  was  on 
his  way  to  Jairus'  house.  (19)*  Characterize  her  faith.  (20)  What 
does  this  incident  teach  concerning  faith  and  its  effect  ?  (21)  What 


136  LIFE  OF   CHRIST 

is  essential  that  contact  with  Jesus  may  be  helpful  and  saving  ? 
Cf.  Matt.  7:21-23. 

(22)  Narrate  the  incident  of  the  two  blind  men.  (23)  Wherein 
did  the  faith  of  the  blind  men  consist  ?  (24)*  What  is  faith  as  it  is 
commonly  spoken  of  in  the  gospels  ?  (25)*  What  great  principle  as  to 
faith  does  Jesus  state  in  connection  with  the  healing  of  the  blind  men  ? 
(26)  Is  the  principle  still  true  ? 

(27)  Did  the  miracles  of  Jesus  usually  bring  loss  or  damage  to 
those  affected  by  them  ?  (28)  Did  they  ever  do  so  ?  (29)  Make  a 
list  of  the  passages  of  chapters  xvi  and  xvii  which  speak  of  the 
multitudes  thronging  Jesus.  (30)  Explain  why  Jesus  commanded 
the  cured  demoniac  to  tell  of  his  cure  (Mark  5 : 19,  20)  but  forbade  the 
blind  men  to  do  so  (Matt.  9 : 30)  ?  (31)*  Write  out  the  expressions  in 
the  Bible  text  studied  in  this  chapter  which  show  the  tenderness,  sym- 
pathy, and  thoughtfulness  of  Jesus. 

146.  Constructive   Work. — Write   chap,   xvii  of  your   "Life   of 
Christ,"  following  the  outline  indicated  by  the  section  titles,  and 
adding  a  section  on  "Faith"  as  it  appears  in  the  gospels:   in  what 
did  it  consist,  and  what  was  its  relation  to  the  miracles  of  Jesus  ? 

147.  Supplementary  Topics  for  Study. — i.  The  Sea  of  Galilee, 
its  extent,  liability  to  storms,  character  of  adjoining  country,  cities 
on  its  shores. 

HENDERSON,  Palestine,  pp.  24  f.;  SMITH,  Historical  Geography  of  Palestine,  chap, 
xxi;  WILSON,  Recovery  o)  Jerusalem,  Appendix;  STANLEY,  Sinai  and  Palestine,  chap. 
x;  THOMSON,  The  Land  and  the  Book,  Central  Palestine,  pp.  371  ff.,  et  passim;  MAC- 
GREGOR,  Rob  Roy  on  the  Jordan,  pp.  411  ff.;  Bible  Dictionaries. 

2.  Gadara  and  the  district  attached  to  it;  the  site  of  the  event  nar- 
rated in  the  gospels. 

MERRILL,  East  o)  the  Jordan,  chap,  xii;  SCHUMACHER,  Jordan,  pp.  149-60; 
BURTON,  A  Short  Introduction  to  the  Gospels,  p.  2,  footnote  2;  Bible  Dictionaries;  on 
the  ruins  see  MATHEWS,  Biblical  World,  October,  1897;  R.  G.  CLAPP,  Journal  of  Bib- 
lical Literature,  Vol.  XXVI,  pp.  62  ff. 

3.  A  study  of  the  fulfilment  of  Jesus  words,  "according  to  your 
faith  be  it  done  unto  you, "  through  the  lives  of  the  following  men, 
each  of  whom  applied  them  to  a  different  walk  in  life : 

George  Muller  (Autobiography  or  Life,  by  A.  T.  PIERSON);  John  G.  Paton, 
missionary  to  the  New  Hebrides  (Autobiography  or  The  Story  of  John  G.  Paton  Told 
for  Young  Folks^,  General  "Chinese"  Gordon  (Life,  by  SIR  W.  F.  BUTLER); 
William  Wilberforce  (Life,  by  his  sons). 


FURTHER  EVANGELIZATION  IN  GALILEE  137 

CHAPTER  XVIII 

FURTHER  EVANGELIZATION  IN  GALILEE 

148  (§  62).     Second  Rejection  at  Nazareth 

Matt.  13:54-58.         Mark  6:i-6a.  [Luke  4:16-30.] 

(§  63).     Third  Preaching  Tour  Continued. 
Matt.  9:35.  Mark  6:  66. 

149  (§  64).     The  Mission  of  the  Twelve. 

Matt.  9:36 — ii :  i.     Mark  6:  7-13.  Luke  9:1-6. 

[Mark  13:9,  11-13.]    [Luke  21:12-19.] 

[Luke  12:2-9.] 
IS1  (§  65).     Death  of  John  the  Baptist. 

Matt.  14:1-12.  Mark  6: 14-29.  Luke  9:7-9. 

148  (§62).    Second    Rejection   at   Nazareth. — Mark   6:i-6a.— 

Vs.  i,  "his  own  country":  the  same  expression  is  used  in  Luke  4:23 
with  reference  to  Nazareth,  where  he  was  brought  up  (Luke  4:16). 
On  Nazareth,  see  paragraph  23.  Vss.  2,  j,  "and  many  ....  were 
astonished  ....  and  they  were  offended  in  him":  his  wisdom 
and  his  power  astonished  them,  but  because  he  had  been  brought  up 
among  them,  and  his  brothers  and  sisters  still  lived  among  them,  they 
were  not  attracted  to  him,  but  only  offended,  i.  e.,  made  to  stumble. 
Observe  the  names  of  his  four  brothers  and  the  use  of  the  plural 
"sisters,"  showing  that  Jesus  was  one  of  a  family  of  not  less  than 
seven  children.  It  was  in  the  midst  of  the  joys  and  the  discipline  of 
such  a  home  that  he  grew  up,  "increasing  in  wisdom  and  stature  and 
in  favor  with  God  and  man."  These  brothers  and  sisters  were  in 
all  probability  younger  than  Jesus,  the  sons  and  daughters  of  Mary 
and  Joseph.  Review  paragraph  35  and  chap,  v  of  this  volume. 

In  deference  to  the  order  of  events  in  Luke  and  to  the  more  common  view,  the 
account  in  Luke  4:16-30  has  been  treated  under  the  caption,  "First  Rejection  at 
Nazareth,"  and  the  accounts  here  given  in  Mark  and  Matthew  under  "Second  Rejec- 
tion." It  is  probable,  however,  that  there  was  but  one  rejection  and  that  this  occurred 
well  along  in  Jesus'  ministry  as  given  in  Mark  rather  than  at  its  very  beginning,  as 
might  be  inferred  from  Luke's  order.  A  review  of  the  passage  in  Luke  4:16-30 
should  therefore  be  combined  with  the  study  of  the  above  passage  (cf.  paragraph  97). 

1490  (§  64).  The  Mission  of  the  Twelve. — Mark  6:7-13. — Vs.  7, 
"and  began  to  send  them  forth":  carrying  out  the  purpose  with 
which  he  had  appointed  them,  "that  they  might  be  with  him  and 
that  he  might  (from  time  to  time)  send  them  forth"  (Mark  3:14). 
This  is  perhaps  one  of  many  such  occasions.  "Authority  over  the 


138  LIFE   OF   CHRIST 

unclean  spirits":  cf.  Mark  3: 15.  Vs.  8,  "charged  them  they  should 
take  nothing  for  their  journey  ....  no  wallet":  a  wallet  is  a  small 
leather  sack  for  carrying  provisions.  Vs.  p,  "  put  not  on  two  coats  " : 
the  dress  of  an  ancient  oriental  was  quite  simple,  consisting,  aside 
from  sandals  for  the  feet  and  a  turban  for  the  head,  of  a  tunic  (coat), 
a  garment  in  form  not  unlike  a  long  shirt,  round  which  the  girdle  was 
bound,  and  a  cloak,  which  was  of  the  simplest  construction,  scarcely 
more  than  a  large,  square  piece  of  cloth.  See  Glover,  "The  Dress 
of  the  Master,"  Biblical  World,  May,  1900,  pp.  347-57.  To  wear 
two  tunics  was  a  sign  of  comparative  wealth  (Luke  3:11),  and  it  was 
this  that  Jesus  forbade.  He  himself  apparently  wore  but  one  (John 
19:23).  The  purpose  of  all  these  injunctions  in  vss.  8,  9  is  to  secure 
simplicity  and  freedom  from  hindrance  in  their  work.  They  were 
not  to  burden  themselves  either  to  get  or  to  carry  anything  unnecessary. 
The  customs  of  the  land  made  it  unnecessary  to  provide  for  traveling 
expenses,  since  they  went  afoot  and  could  obtain  free  entertainment 
everywhere.  In  1838  an  American  scholar,  Dr.  Edward  Robinson, 
traveling  in  parts  of  Palestine  where  ancient  customs  still  prevailed, 
was  received  everywhere  as  a  guest  without  expense,  and  an  offer  of 
pay  was  regarded  as  insulting  (Biblical  Researches,  II,  p.  19).  Vs.  10, 
"there  abide":  i.e.,  have  but  one  stopping-place  in  each  village. 
Vs.  ii,  "  shake  off  the  dust " :  a  sign  of  disapproval  and  protest  against 
their  conduct.  Vs.  12,  "preached  that  men  should  repent":  follow- 
ing the  example  of  John  (Matt.  3 : 2)  and  Jesus  (Mark  1:15).  Vs.  ij, 
"cast  out  many  demons,"  etc.:  accompanying,  as  Jesus  had  done, 
the  preaching  of  the  gospel  with  the  relief  of  bodily  ills.  The  Christian 
impulse  cannot  separate  the  tv/o. 

I49&  (§  64).  Matt.  9:36 — ii : i. — Vs.  36,  "he  was  moved  with 
compassion":  the  motive  by  which  Jesus  was  constantly  moved. 
(Matt.  14: 14;  Mark  6:34)  and  the  expression  of  his  perfect  sympathy 
with  God  (John  3 : 16).  "  As  sheep  not  having  a  shepherd  " :  a  people 
with  no  competent  religious  leaders,  the  scribes  and  Pharisees,  who 
undertook  to  lead,  being  blind  leaders  of  the  blind  (Matt.  23:16); 
the  saddest  fact  about  the  Jews  of  that  day.  Vs.  37,  "the  harvest 
truly  is  plenteous,"  etc. :  this  whole  saying  occurs  in  exactly  the  same 
words  in  Luke's  account  of  the  sending-out  of  the  Seventy  (Luke  10: 2 ; 
cf .  also  John  4 : 35).  The  statement  is  still  true.  The  world  was  never 


FURTHER   EVANGELIZATION   IN   GALILEE  139 

more  full  than  it  is  today  of  splendid  opportunities  for  splendid  service 
of  many  different  forms  and  in  many  fields.  A  leaflet  issued  by  one 
of  our  missionary  societies  says :  "  A  mighty  call  from  the  awakened 
nations  of  the  East  demands  our  money,  our  prayers,  and  our  lives. 
What  is  your  response  ?  .  .  .  .  Urgent  appeals  from  the  various 
fields  call  for  at  least  sixty-three  new  men.  Less  than  twenty  are 
now  available."  And  the  home  lands  teem  with  opportunities  not 
less  attractive.  Next  to  the  decision  to  give  oneself  in  the  spirit  of 
Christ  not  to  selfish  getting  but  to  the  service  of  mankind  there  is  no 
more  important  decision  that  young  men  and  women  are  called  upon 
to  make  than  how  they  will  render  that  service.  Shall  it  be  in  teaching, 
undertaken  whether  in  the  Sunday  school  or  in  the  day  school — in 
either  case  for  the  purpose  of  helping  boys  and  girls  to  live  noble  lives 
— in  the  social  settlement,  in  the  home,  in  business,  in  politics,  in  the 
Young  Men's  or  the  Young  Women's  Christian  Association,  in  the 
Christian  ministry  ?  See  topics  for  study,  No.  5.  On  10:  i,  compare 
Mark  6:7.  On  10:2-4,  see  Mark  3:16-19  (§48  and  the  notes 
upon  it  in  i2oa). 

Vs.  5,  "go  not  into  any  way  of  the  Gentiles,  and  enter  not  into  any 
city  of  the  Samaritans  " :  an  injunction  for  this  journey  only.  They 
were  not  yet  ready  either  in  teaching  or  in  spirit  to  go  to  any  but  Jews. 
Jesus  himself  preached  among  the  Samaritans  (John  4:4-42;  Luke 
9:52),  and  though  he  did  not  include  the  gentiles  within  his  own  per- 
sonal mission  (Matt.  15:24),  yet  he  overstepped  these  bounds  at  the 
entreaty  of  a  woman  (Matt.  15 : 28),  and  after  his  resurrection  sent  his 
disciples  to  all  nations  (Matt.  28:19).  This  illustrates  the  fact  that 
we  must  follow  Jesus,  not  by  a  literal  obedience  of  each  command 
which  he  uttered  or  by  doing  exactly  what  he  did,  but  by  possessing 
his  spirit,  and  following  the  principles  he  taught  and  exemplified 
Vs.  8,  "freely":  i.  e.,  as  a  gift  (not  "abundantly,"  though  this  also 
true) ;  cf .  Job  31 : 16-22. 

Freely  as  ye  have  received,  so  give 

Bade  He  who  hath  given  us  all. 

How  can  the  soul  in  us  longer  live 

Deaf  to  their  starving  call 

For  whom  the  blood  of  the  Lord  was  shed 

And  his  body  broken  to  give  them  bread, 

If  we  eat  our  morsel  alone  ? 


140  LIFE  OF  CHRIST 

The  spirit  of  "  giving"  enjoined  is  finely  expressed  on  the  monument 
of  "Chinese"  Gordon  "who  at  all  times  and  everywhere  gave  his 
strength  to  the  weak,  his  substance  to  the  poor,  his  sympathy  to  the 
suffering,  his  heart  to  God." 

150.  The  Training  of  the  Twelve. — The  section  just  studied  illus- 
trates instructively  Jesus'  attitude  toward  his  apostles.  He  chose 
them  that  they  might  be  with  him  and  that  he  might  train  them  in 
the  same  kind  of  work  which  he  was  himself  doing  (Mark  3: 14).  In 
the  Sermon  on  the  Mount  (Matt.,  chaps.  5-7)  he  instructs  them  in  the 
fundamental  moral  principles  of  the  kingdom,  teaching  them  how 
different  was  his  ideal  of  character  from  that  which  the  Pharisees 
taught  and  illustrated.  In  the  parables  by  the  sea  (Mark  4:1-34; 
Matt.  13:1-53)  he  taught  them  how  the  kingdom  would  grow,*  and 
what  hindrances  they  were  to  expect.  For  some  time,  it  would  seem, 
they  accompanied  him  in  his  journeys  from  place  to  place.  But  at 
length  he  sent  them  out  without  him,  yet  in  pairs,  two  by  two,  and 
gave  them  for  their  guidance,  at  various  times  probably  as  occasion 
called  them  forth,  the  instructions  grouped  together  in  Matt.  9:36 — 
10:42  as  one  great  missionary  discourse.  Thus  little  by  little  he 
taught  them  and  trained  them,  preparing  them  to  share  his  work  and 
to  carry  it  on  alone  when  he  should  be  taken  away.  Later  narratives 
show  this  training  carried  still  farther.  Almost  the  whole  record  of  his 
ministry  may  be  looked  upon  from  this  point  of  view.  Cf .  paragraphs 
1200,  and  i2ib. 

151  (§65).  Death  of  John  the  Baptist. — Mark  6:14-29. — Before 
taking  up  this  section,  review  Luke  7 : 18-35  witn  tne  notes  in  para- 
graph 1270.  Vs.  14,  "and  king  Herod":  Herod  Antipas,  tetrarch  of 
Galilee  and  Perea ;  not  strictly  king,  but  perhaps  called  so  by  courtesy. 
"  Heard  thereof  " :  i.  e.,  of  the  work  of  Jesus  and  his  disciples.  "There- 
fore do  these  powers  work  in  him":  the  language  of  a  superstitious 
man,  made  more  so  by  his  guilty  conscience.  Vs.  75,  "  Elijah  .... 
one  of  the  prophets":  cf.  Mark  8:28.  Vs.  17,  "Herod  himself  had 
sent  forth,"  etc. :  the  evangelist  turns  back  to  tell  of  the  death  of  John 
which  had  happened  some  time  before — how  long  we  do  not  know. 

Vs.  18,  "for  John  said  unto  Herod":  not  once,  probably,  but 
repeatedly.  The  courage  of  John  appears  here,  as  in  his  preaching 
to  the  Pharisees  and  Sadducees  (Matt.  3:7  ff.).  Vss.  19,  20,  "Hero- 


FURTHER  EVANGELIZATION   IN  GALILEE  141 

dias  .  .  .  .  desired  to  kill  him  ....  Herod  feared  John ":  Matt.  14: 
4,  5  gives  a  different,  but  not  an  inconsistent,  account  of  Herod's 
attitude  to  John.  The  whole  narrative  shows  that  it  was  the  malice 
and  shrewdness  of  Herodias  which  brought  John  to  his  death.  "Was 
much  perplexed ;  and  he  heard  him  gladly" :  yet  did  nothing  about  it, 
lacking  the  courage  to  take  a  bold  stand  against  his  wife.  Vs. 
22,  "the  daughter  of  Herodias":  we  know  from  Josephus  that 
her  name  was  Salome.  She  afterward  married  her  uncle  Philip, 
the  tetrarch  (Luke  3:1),  half-brother  of  the  one  mentioned  in  vs.  17. 
Vs.  27,  "sent  forth  a  soldier":  Josephus  (Antiquities,  xviii,  5,  2) 
says  that  John  was  put  to  death  at  Machaerus,  a  castle  on  the  east 
side  of  the  Dead  Sea,  in  Herod's  Perean  dominion.  Whether  the 
feast  also  took  place  there  is  not  certain.  The  hero  dying  alone  in 
his  dungeon  stirs  our  admiration  and  our  sympathy;  but  he  had  to 
comfort  him  the  thought  that  he  had  unselfishly  committed  his  work 
to  stronger  hands  than  his  (John  1:19-37;  3:26-30;  Matt.  11:2-6). 

Careless  seems  the  great  Avenger;  history's  pages  but  record 

One  death -grapple  in  the  darkness  'twixt  old  systems  and  the  Word; 

Truth  forever  on  the  scaffold,  wrong  forever  on  the  throne — 

Yet  that  scaffold  sways  the  future,  and,  behind  the  dim  unknown, 

Standeth  God  within  the  shadow,  keeping  watch  above  his  own. 

— LOWELL,  The  Present  Crisis. 

Vs.  29,  "His  disciples":  i.e.,  John's.  These  must  not  be  con- 
fused with  Jesus'  disciples,  nor  their  report  of  the  event  to  Jesus  (Matt. 
14:12)  with  the  return  of  the  apostles  to  Jesus  after  their  preaching 
tour  (Mark  6:30,  31).  Matt.  14:13  suggests  such  a  confusion,  but 
Mark  is  clear,  and  places  the  death  of  John  before  the  account  of  the 
mission  of  the  Twelve. 


152.  Questions  and  Suggestions  for  Study. — (i)  Tell  the  story  of 
the  rejection  at  Nazareth  as  told  in  Mark.  (2)*  By  what  conflicting 
feelings  were  the  Nazarenes  moved  ?  (Cf .  account  in  Luke.)  Which 
feeling  did  they  follow  ?  (3)  Under  what  circumstances  are  we  in 
danger  of  making  the  same  mistake  ?  (4)  What  additions  should 
we  probably  make  to  Mark's  narrative  from  Luke  4: 16-30  ?  (5)  What 
prevented  Jesus  from  doing  any  mighty  work  in  Nazareth  ?  (6)  Why 
is  faith  a  condition  of  the  obtaining  of  blessing  on  our  part  ?  (7)*  What 


142  LIFE   OF  CHRIST 

light  does  this  narrative  throw  incidentally  upon  the  home  life  and 
early  occupation  of  Jesus  ? 

(8)*  What  moved  Jesus  to  send  out  his  apostles  ?  (9)  Give  their 
names.  (10)  What  did  he  commission  them  to  do  ?  (n)  Could  the 
apostles  do  this  work  as  well  as  Jesus  ?  (12)  Why,  then,  did  he  send 
them  out  ?  (13)*  To  whom  did  he  restrict  their  work  on  this  occasion  ? 
(14)*  Was  this  a  temporary  or  permanent  restriction?  Give  the 
evidence.  (15)  What  directions  did  he  give  them  concerning  their 
journey?  (16)  What  was  the  purpose  of  these  instructions?  (17) 
What  advantage  was  there  in  sending  them  two  by  two  ?  (18)  Could 
all  these  directions  be  followed  literally  in  foreign  mission  work  today  ? 
Why  ?  Is  there  any  principle  underlying  them  that  we  can  still  apply  ? 
(19)*  How  are  the  specific  injunctions  of  Jesus  to  his  disciples  (on 
this  or  any  occasion)  to  be  applied  by  us  today  ?  (20)  Give  an  account 
of  one  institution  for  the  relief  of  bodily  ills  which  the  Christian  church 
is  supporting  today.  (21)  Was  all  of  the  latter  portion  of  the  discourse 
in  Matthew  (chap.  10)  spoken  to  the  disciples  on  this  occasion  ?  (22) 
Why  does  Matthew  bring  it  in  here  ?  (23)*  Select  from  this  discourse 
four  verses  or  sentences  which  appeal  to  you,  write  them  out,  and 
commit  them  to  memory.  (24)  What  two  other  long  discourses  in 
Matthew  have  we  already  studied  ? 

(25)  What  did  Lowell  mean  by  "the  gift  without  the  giver  is  bare"  ? 
(26)  Did  the  apostles  and  Jesus  have  money  to  give  ?  (27)  What 
did  they  give  ?  (28)*  What  motive  in  giving  does  Jesus  suggest  in 
Matt.  10:8?  (29)  Look  about  you  and  answer  thoughtfully  and 
conscientiously,  "What  is  the  harvest  field  in  which  I  should 
labor?" 

(30)  What  did  Herod  say  when  he  heard  of  the  work  of  Jesus  ? 
(31)  Who  was  this  Herod  and  what  was  his  territory  ?  (32)  Relate 
the  story  of  the  imprisonment  and  death  of  John  the  Baptist.  (33)* 
What  characteristic  of  John  does  his  conduct  illustrate  ?  (34)  What 
comfort  did  John  have  when  he  saw  death  imminent  ?  (35)  What 
light  does  the  narrative  throw  upon  the  character  of  Herod,  Herodias, 
and  Salome  ?  (36)  Compare  the  two  men,  John  and  Herod. 

153.  Constructive  Work. — Write  chap,  xviii  of  your  "Life  of 
Christ"  on  somewhat  the  following  plan: 

i.  The  rejection  at  Nazareth. 


THE  CRISIS  AT  CAPERNAUM  143 

2.  The  mission  of  the  Twelve:    the  principles  and  process  by  which  they 
were  trained  in  practical  work. 

3.  Herod  Antipas,  and   his  idea  of   Jesus;  the  death  of  John,  which  gave 
occasion  to  Herod's  remark  about  Jesus. 

154.  Supplementary  Topics  for  Study. — i.  An  outline  of  the  life 
of  John  the  Baptist,  and  an  estimate  of  his  character  (based  on  a 
study  of  the  gospel  record). 

2.  Herod  Antipas. 

MATHEWS,  New  Testament  Times,  pp.  .148-54;  RIGGS,  A  History  oj  the  Jews, 
pp.  236-40;  SCHURER,  Jewish  People,  Div.  I,  Vol.  II,  pp.  17-38;  Bible  Dictionaries. 

3.  Jesus'  plan  and  method  in  the  training  of  the  Twelve. 

4.  Were  there  two  rejections  at  Nazareth  ? 

Affirmative:  ANDREWS,  The  Life  of  Our  Lord,  pp.  218-20;  308,  309;  GODET,  Com- 
mentary on  Luke  4:16-30;  MEYER,  Commentary  on  Matt.  13:53-58;  EDERSHEIM, 
Life  and  Times  of  Jesus  the  Messiah,  Vol.  I,  p.  457. 

Negative:  RHEES,  Life  of  Jesus,  p.  292;  PLUMMER,  Commentary  on  Luke  4:30; 
GILBERT,  Student's  Life  of  Jesus,  p.  254. 

5.  "The  harvest  truly  is  plenteous  but  the  laborers  are  few"  in  the 
light  of  today. 

Students  and  the  Modern  Missionary  Crusade,  addresses  before  the  International 
Convention  of  the  Student  Volunteer  Movement  (1906),  especially  pp.  1-36,  79-100, 
197-225,  273-75,  281-84;  J.  R.  MOTT,  The  Evangelization  of  the  World  in  This 
Generation;  REV.  E.  Y.  MULLINS,  D.D.  (Louisville,  Ky.),  Choosing  a  Life  Calling 
(leaflet;  may  be  obtained  of  the  author);  A.  J.  BEVERIDGE,  The  Young  Man  and 
the  World,  chapter  on  "The  Young  Man  and  the  Pulpit;"  E.  D.  BURTON,  "The  Sup- 
ply of  Educated  Men  for  the  Ministry,"  Biblical  World,  June,  1907;  editorial  article, 
"To  Students  Intending  to  Enter  the  Ministry,"  Biblical  World,  May,  1907; 
fosiAH  STRONG  (president  of  the  American  Institute  of  Social  Service,  New  York), 
Social  Progress,  yearbook  for  the  current  year;  THEODORE  ROOSEVELT,  The  Strenuous 
Life  (Century  Co.);  BUDGE-SHTJRTLEFF,  The  Association  Secretaryship  (Y.  M.  C.  A.). 

CHAPTER  XIX 

THE  CRISIS  AT  CAPERNAUM 

155  (§66).     The  Feeding  of  the  Five  Thousand. 

Matt.  14:13-23.       Mark  6:30-46.     Luke  9:10-17.    John  6:1-15. 

156  (§  67).     Jesus  Walking  on  the  Water. 

Matt.  14:24-36.      Mark  6:47-56.  John  6:16-21. 

157  (§  68).     Discourse  on  the  Bread  of  Life.  John  6:22-71. 

158  (§  69).     Discourse  on  Eating  with  Unwashed  Hands. 

Matt.  15:1-20.        Mark  7:1-23. 

i55a  (§  66).  The  Feeding  of  the  Five  Thousand. — Mark  6:30-46. 

— Vs.  30,  "gather  themselves  together  unto  Jesus":    probably  at 


144  LIFE  OF   CHRIST 

Capernaum,  which  was  the  headquarters  of  Jesus'  work  throughout 
his  Galilean  ministry;  see  paragraph  98  and  Underwood,  Stereograph 
No.  20.  "Told  him  all  things  whatsoever  they  had  done":  i.e., 
on  their  tour  (6:12,  13).  Vs.  ji,  "come  ye  yourselves  apart  .... 
and  rest  a  while":  a  needed  vacation  after  work.  Vs.  32,  "in  the 
boat  to  a  desert  place  apart":  some  uninhabited  spot  on  the  shore 
of  the  Sea  of  Galilee,  and,  as  Mark  6:45,  53  and  John  6:17  show, 
across  the  sea  from  Gennesaret  and  Capernaum,  and,  according  to 
Luke  9: 10,  in  the  territory  of  Bethsaida  Julias,  just  east  of  the  Jordan. 
The  grassy  plain  (cf .  vs.  39  and  John  6 : 10)  of  Butaiha  on  the  north- 
eastern shore  of  the  sea  is  often  thought  to  have  been  the  place,  and 
fulfils  most,  if  not  all,  of  the  conditions  of  the  narrative.  Vs.  34, 
"came  forth" :  from  the  boat,  the  people  having  arrived  in  advance  of 
him.  "Had  compassion":  cf.  Matt.  9:36  and  paragraph  1496. 
"And  he  began  to  teach  them":  giving  up  the  rest  he  had  sought. 
Vs.  37,  "give  ye  them  to  eat":  his  compassion  will  not  permit  him 
to  send  them  away  hungry,  yet  neither  does  he  take  the  whole  matter 
into  his  own  hands ;  he  puts  a  responsibility  upon  his  disciples.  "  Two 
hundred  pennyworth  " :  two  hundred  denarii,  equivalent  to  about  $34, 
but  of  much  greater  purchasing  value,  a  denarius  being  the  day's 
wages  of  a  laborer.  Vs.  38,  "how  many  loaves" :  the  loaf  was  a  thin 
cake,  not  unlike  a  large  cracker.  Vs.  39,  "upon  the  green  grass": 
this  indicates,  in  conjunction  with  John  6 : 4,  that  the  season  was  spring ; 
the  grass  withers  early  in  the  summer.  Vs.  40,  "in  ranks,"  the  origi- 
nal Greek  means  "in  garden  plots  or  beds,"  suggesting  the  various 
colored  clothing  and  the  paths  between  the  beds.  There  was  order 
and  system  as  at  the  tables  of  a  banquet  today,  and  the  Twelve  helped 
to  bring  about  this  order ;  cf .  Luke  9:14.  Mark's  story  is  full  of  bustle 
and  color.  Study  the  maps  and  pictures  and  try  to  realize  the  scene. 

Vss.  45,  46,  "constrained  his  disciples  to  enter  into  the  boat  .... 
departed  into  the  mountain  to  pray":  the  reason  for  this  urgency 
to  separate  the  disciples  from  the  people  is  not  found  in  Mark,  but  is 
suggested  in  John  6: 14,  15.  The  desire  of  the  multitude  to  make  him 
king  made  an  atmosphere  that  was  unsafe  for  the  disciples  and  was  a 
temptation  to  him,  from  which  he  took  refuge  in  prayer. 

The  narratives  of  Matthew  (14:13-23)  and  Luke  (9:10-17)  are 
somewhat  more  condensed  than  Mark,  but  add  also  some  slight 


THE  CRISIS  AT  CAPERNAUM  145 

details.  Luke  locates  the  event  at  Bcthsaida  (9: 10),  i.  e.,  in  the  terri- 
tory adjacent  to  Bethsaida  Julias,  not  in  the  city  itself  (9:12);  Mark 
6 : 45  seems  to  imply  another  Bethsaida  in  Galilee  on  the  west  of  the 
lake.  Cf.  note  on  Mark  6:32  above,  John  12:21,  and  supple- 
mentary topic  i,  below. 

1556  (§  66).  John  6:1-15. — Vs.  2,  "because  they  beheld  the  signs 
which  he  did  on  them  that  were  sick":  cf.  Matt.  14:14;  Luke  9:11. 
Vs.  3,  "Jesus  went  up  into  the  mountain":  a  different  representa- 
tion of  the  matter  from  that  of  Mark  6:33,  34  but  an  unimportant 
difference.  Here  as  elsewhere  in  this  story  of  John  we  seem  to  have 
the  details  as  remembered  by  an  eyewitness.  Vs.  4,  "the  Passover 
....  was  at  hand" :  this  would  place  the  event  in  the  spring,  March 
or  April,  thus  in  agreement  with  Mark  6:39;  cf.  paragraph  78.  Vss. 
5-9.  Notice  here  also  additional  details,  especially  the  part  that  the 
lad  and  the  several  disciples  took  in  the  matter.  These  disciples  are 
the  same  which  this  gospel  mentions  by  name  elsewhere  (John  i :  40, 
43  ff.;  12:21,  22;  14:8,  9).  Note  that  it  was  Andrew  who  seems  to 
ha-ve  brought  the  lad  with  his  little  store  to  Jesus  and  cf.  note  on 
John  i : 45  in  paragraph  72.  Vs.  12.  Note  Jesus'  thoughtfulness  and 
thrift  and  cf.  note  on  Mark  5:43. 

Vs.  14,  "  the  prophet  that  cometh  into  the  world  " :  the  reference 
is  to  the  promise  of  Moses,  "The  Lord  thy  God  will  raise  up  unto 
thee  a  prophet  from  the  midst  of  thee,  of  thy  brethren,  like  unto  me ; 
unto  him  shall  ye  hearken"  (Deut.  18: 15) ;  and  the  narrative  implies 
that  the  people  saw  that  Jesus  had  miraculously  fed  them  in  the  wil- 
derness with  bread  as  Moses  had  fed  then:  fathers  with  manna  (cf. 
John  6:30,  31).  They  therefore  concluded  that  Jesus  was  the 
promised  prophet.  This  was  such  a  prophet  as  they  wished:  one 
who  would  feed  them. 

Vs.  15,  "about  to  come  and  take  him  by  force,  to  make  him  king": 
leader  of  a  messianic  movement  after  their  own  conception  of  the 
Messiah.  Cf .  paragraph  58.  Apparently  they  identified  the  prophet 
of  Deut.  18:15  with  the  Messiah.  The  language  suggests  that  the 
multitude  was  controlled  by  the  ideas  of  the  "zealots,"  who  wished 
to  establish  the  messianic  kingdom  by  force  of  arms,  and  by  throwing 
off  the  Roman  yoke.  "Withdrew  again  into  the  mountain":  Mark 
and  Matthew  add  "to  pray."  This  was  just  such  a  temptation,  in 


146  LIFE  OF  CHRIST 

visible,  tangible  form,  as  he  had  overcome  in  the  wilderness  long 
before  (Matt.  4:8-10).  It  is  most  instructive  to  observe  that  Jesus 
does  not  dally  with  the  temptation  for  a  moment.  He  sends  the  multi- 
tude one  way,  the  disciples  another,  and  betakes  himself  to  solitude 
and  prayer. 

156  (§  67).  Jesus   Walking   on   the   Water. — Mark   6:47-56.— 
Vs.  48,  "about  the  fourth  watch  of  the  night" :  between  3  and  6  A.  M., 
the  night  from  sunset  to  sunrise  being  divided  into  four  watches  of 
about  three  hours  each.     This  is  the  Roman  method  of  reckoning; 
the  Jews  made  but  three  watches.     "And  he  would  have  passed  by 
them":  literally,  he  wished  to;  he  intended  to  do  so  if  they  did  not 
call  to  him.     Vs.  52,  "for  they  understood  not  concerning  the  loaves " : 
a  comment  of  the  evangelist,  meaning  that  the  evidence  of  his  power 
which  he  had  given  hi  feeding  the  multitude  should  have  prepared 
them  not  to  be  surprised  at  this  power  over  nature.     "But  their 
heart  was  hardened":    their  spiritual  insight  dulled.    The  word 
"heart"  in  Scripture  often  denotes  the  mind,  especially  as  concerned 
with  spiritual  truth.     See  Mark  2:8;  3:5.      Vs.  53,  "unto  Gennesa- 
ret":  cf.  paragraph  94  and  also  Underwood,  Stereograph  No.  23, 
which  makes  clear  the  relative  position  of  Bethsaida  and  Gennesaret. 

Study  in  Matt.  14:28-31  the  incident  as  to  Peter. 

157  (§68).  Discourse  on  the  Bread   of   Life. — John   6:22-71. — 
Vss.  22-24,  "on  the  morrow,"  etc.:   this  somewhat  complicated  sen- 
tence may  be  paraphrased  thus :  The  next  day  after  the  feeding  of  the 
multitude,  the  people,  returning  to  the  place  where  Jesus  had  fed  them, 
were  surprised  not  to  find  him  there,  for  they  had  seen  his  disciples 
go  away  without  him  in  the  only  boat  that  was  then  on  that  side  of 
the  sea.     So  they  got  into  the  boats  which  meantime  had  come 
across  from  Tiberias,  and  returned  to  Capernaum  seeking  Jesus.     By 
this  careful  introduction  John  would  have  us  understand  that  this 
discourse  on  the  Bread  of  Life  was  the  direct  sequel  of  feeding  the 
people  the  day  before.     Vs.  26,  "  ye  seek  me,  not  because  ye  saw  signs" : 
a  most  severe  rebuke ;  Jesus  was  never  pleased  to  be  followed  merely 
because  of  his  signs  (cf.  John  2:23-25);  but  he  tells  these  people  that 
their  motive  was  lower  still:  they  wholly  failed  to  see  the  true  signifi- 
cance of  the  sign,  and  followed  him  simply  to  be  fed.     Vs.  27,  "work 
not  for  the  meat  (food)  which  perisheth  " :  taking  as  his  starting-point 


THE  CRISIS  AT  CAPERNAUM  147 

their  desire  for  mere  food,  Jesus  tries  to  lead  them  to  a  higher  ambition. 
Recall  his  similar  conduct  in  the  case  of  the  woman  of  Samaria  (cf. 
John  4: 10-26).  Vss.  30, 3/,"what  then  doest  thou  for  a  sign.  .  .  .  Our 
fathers  ate  the  manna  " :  by  these  words  the  multitude  shows  clearly 
what  kind  of  a  sign  it  wants ;  it  wishes  to  be  fed  as  Moses  fed  the 
people  in  the  wilderness.  Vs.  32,  "it  was  not  Moses":  the  bread 
that  Moses  gave  was  not  the  real  bread  out  of  heaven;  it  was  only  a 
symbol  and  suggestion ;  Jesus  himself  is  the  real  bread  from  heaven. 
Vs.  35,  "I  am  the  bread  of  life,"  etc. :  cf.  John  4: 14;  14:6. 

The  Jews  in  trying  to  take  these  words  literally  are  puzzled  and 
offended  (cf.  vss.  52  and  60).  Jesus  in  vs.  63  shows  that  it  is  his  words 
which  when  assimilated  sustain  the  spiritual  life,  a  truth  which  Mat- 
thew Arnold  has  applied  in  his  noble  sonnet: 

EAST  LONDON 

'Twas  August,  and  the  fierce  sun  overhead 
Smote  on  the  squalid  streets  of  Bethnal  Green, 
And  the  pale  weaver,  through  his  windows  seen 
In  Spitalfields,  look'd  thrice  dispirited. 
I  met  a  preacher  there  I  knew,  and  said: — 

"111  and  o'erworked,  how  fare  you  in  this  scene?" 

"Bravely!"  said  he;  "for  I  of  late  have  been 
Much  cheer'd  with  thoughts  of  Christ,  the  living  bread." 
O  human  soul !  as  long  as  thou  canst  so 
Set  up  a  mark  of  everlasting  light, 
Above  the  howling  senses'  ebb  and  flow, 
To  cheer  thee,  and  to  right  thee  if  thou  roam — 
Not  with  lost  toil  thou  labourest  through  the  night! 
Thou  mak'st  the  heaven  thou  hop'st  indeed  thy  home. 

See  also  the  hymn  by  Mary  A.  Lathbury,  "  Break  Thou  the  Bread  of 
Life." 

Vs.  66,  "  many  of  his  disciples  " :  see  vs.  60.  The  desire  to  make 
Jesus  king  at  Bethsaida  and  the  failure  to  see  what  he  means  by 
eating  his  flesh  both  show  the  same  thing — a  lack  of  spiritual  vision, 
of  power  to  see  that  "the  spirit  giveth  life"  (vs.  63).  Through  this 
lack  these  countrymen  of  Jesus  who  had  heard  his  gracious  words 
day  after  day  came  to  turn  their  back  upon  him.  There  could  be  no 
greater  tragedy  than  this.  Vs.  68,  "Simon  Peter  answered  him, 
'Lord,  to  whom  shall  we  go  ?  Thou  hast  the  words  of  eternal  life'  " : 


148  LIFE  OF  CHRIST 

a  question  and  an  assertion  of  which  the  centuries  have  only  served  to 
show  the  truth.  Never  was  it  more  clear  than  it  is  today  that  the 
words  of  Jesus  are  the  words  of  eternal  life,  and  that  there  is  no  one  to 
whom,  turning  from  him,  we  can  go  for  guidance  and  salvation. 
Vs.  69,  "and  we  have  believed  and  know  that  thou  art  the  Holy  One 
of  God":  a  confession  of  the  messiahship  of  Jesus  which  must  be 
the  same  as  that  uttered  near  Caesarea  Philippi  and  recorded  in 
Mark  8:29;  Matt.  16:16;  Luke  9:20.  Note  that  vs.  59  suggests  an 
interval  of  time  between  what  precedes  and  what  follows.  The 
special  significance  of  these  words,  as  quoted  by  John,  is  to  bring 
out  the  loyalty  of  the  Twelve  in  comparison  with  the  desertion  of 
many  of  the  other  disciples.  This  loyalty  must  have  been  inex- 
pressibly comforting  to  Jesus  and  a  justification  both  of  his  choice 
of  this  inner  circle  and  of  the  training  which  he  had  given  it.  (Cf. 
paragraphs  102  and  120.) 

158  (§  69).  Discourse  on  Eating  with  Unwashed  Hands. — Mark 
7:1-23. — Vs.  /,  "the  Pharisees  and  certain  of  the  scribes  which  had 
come  down  from  Jerusalem " :  either  Galilean  scribes  and  Pharisees 
who  had  recently  been  to  Jerusalem,  or  a  delegation  from  Jerusalem ; 
probably  the  latter.  Cf.  3:22.  The  leaders  at  the  capital  follow 
him  even  into  Galilee.  For  the  religious  attitude  of  the  Pharisees, 
see  paragraph  36^;  for  Jesus'  controversy  with  them  as  to  the 
Sabbath,  see  paragraphs  112-14.  Vs.  j,  "holding  the  tradition 
of  the  elders":  a  phrase  which  shows  that  all  these  regula- 
tions were  religious,  not  sanitary  or  matters  of  social  propriety.  The 
tradition  of  the  elders  is  that  body  of  teachings  and  usages  which  had 
gradually  grown  up  among  the  Pharisees.  Cf.  Gal.  i :  14. 

Vs.  70,  "for  Moses  said,"  etc.:  an  illustration  of  the  statement  of 
vss.  8,  9.  The  commandment  to  honor  one's  parents  is  a  command 
of  God.  Cf.  Matt.  15:4.  Vs.  n,  "but  ye  say,"  etc.:  this  extra- 
ordinary practice  defended  by  the  Pharisees,  by  which  a  man  might, 
by  applying  to  his  property  the  term  "  Corban,"  properly  signifying 
that  it  was  devoted  to  God,  in  reality  simply  exclude  it  from  the  use 
of  a  particular  person,  is  well  authenticated  in  Jewish  writings  (see 
Edersheim,  Life  of  Jesus,  Vol.  II,  pp.  19  ff.).  Vs.  15  and  Jesus'  ex- 
position in  vss.  19-23.  Defilement  in  its  true  and  deeper  sense  is  of 
the  heart  not  the  body,  and  evil  thoughts  not  only  show  wicked- 


THE  CRISIS  AT  CAPERNAUM  149 

ness  but  produce  it.  We  are  the  creators  of  our  own  evil  charac- 
ters. Note  how  Jesus  has  passed  from  the  discussion  of  a  practice 
prevailing  among  the  Pharisees  of  his  day  to  the  enunciation  of  a 
principle,  fundamental,  eternal,  and  as  broad  as  human  nature. 

159.  The  Characteristics  and  Results  of  the  Second  Period  of  the 
Galilean  Ministry. — With  the  sections  included  in  chap,  xix  we 
reach  the  close  of  the  second  period  of  the  Galilean  ministry,  a  period 
central  chronologically  and  of  exceptional  importance  from  the  point 
of  view  of  aggressive  evangelistic  work.  The  period  opens  with  the 
selection  of  the  twelve  apostles  and  the  organization  of  them  into  a 
fraternity  of  pupils  of  Jesus  and  fellow-workers  with  him.  The 
instruction  and  training  of  these  disciples  occupy  a  large  place 
throughout  the  period.  Definite  instruction  is  given  hi  the  Sermon 
on  the  Mount,  in  the  parables  by  the  sea,  and  in  the  injunctions  given 
on  sending  them  out  two  by  two.  They  receive  practical  training, 
first  by  accompanying  Jesus  in  his  work,  and  then  by  going  out  two 
by  two  to  do  such  work  themselves.  Active  evangelization,  accom- 
panied by  the  healing  of  the  sick  and  the  demoniacs,  is  continued  as  in 
the  previous  period,  and  even  more  extensively,  since  the  disciples' also 
are  now  employed  in  the  work. 

The  attitude  of  the  people  was  in  the  beginning  favorable — this 
has  sometimes  been  called,  though  not  quite  accurately,  the  year  of 
popular  favor.  Even  the  opposition  of  the  Pharisees  is  apparently 
dormant  for  a  time.  But  toward  the  end  of  the  period  a  marked 
change  takes  place  in  the  attitude  of  the  people.  Just  when  the 
popular  favor  is  brought  to  its  height  by  Jesus'  feeding  of  the  multi- 
tude on  the  east  side  of  the  Sea  of  Galilee,  he  himself  pricks  the  bubble 
by  resolutely  refusing  to  be  such  a  prophet  and  Messiah  as  they  desire, 
and  presenting  in  its  -barest  and  to  the  people  most  unattractive  form 
the  exclusively  spiritual  character  of  his  mission.  Not  bread  such  as 
Moses  gave,  but  his  own  spirit  and  teaching — this  is  what  he  has  to 
give  to  those  who  will  follow  him.  Many  of  his  disciples  go  back, 
and  walk  no  more  with  him,  but  the  Twelve  remain  true.  At  about 
this  same  time  Jesus  has  a  controversy  with  Pharisees  and  scribes  who 
had  come  from  Jerusalem,  and  with  unsparing  plainness  denounces 
them  as  hypocrites  who  are  making  void  the  word  of  God  by  the 
traditions  of  men.  Thus  the  period  which  opened  with  multitudes 


LIFE   OF   CHRIST 

following  him  in  all  parts  of  Syria  (§  47)  ends  with  disappointment  on 
the  part  of  the  multitude,  abandonment  of  him  by  many  of  his  follow- 
ers, and  intensified  opposition  on  the  part  of  the  Pharisees.  It  need 
not  surprise  us  to  find  the  next  period  opening  with  the  withdrawal  of 
Jesus  into  temporary  retirement.  The  conditions  in  Galilee  were  no 
longer  favorable  for  evangelistic  work. 

The  salient  features  of  the  period  are,  therefore,  organization, 
instruction  of  the  Twelve,  evangelization;  popularity  waxing  at  the 
beginning  but  waning  at  the  end,  opposition  increasing.  Despite  the 
reception  of  Jesus  with  which  his  work  in  Galilee  opened,  it  is  now 
certain  that  not  even  here  can  he  peaceably  develop  his  kingdom,  and 
that  the  path  to  ultimate  success  is  by  the  way  of  rejection  and  death. 
The  most  definite  positive  result  of  these  months  of  work  is  the  little 
band  of  Twelve  who,  however  imperfect  their  ideas  of  Jesus'  kingdom 
and  person,  are  yet  living  with  him,  faithful  to  him,  and  willing  to  be 
led  and  taught  by  him. 


160.  Questions  and  Suggestions  for  Study. — (i)  What  suggestion 
did  Jesus  make  to  his  apostles  on  their  return  from  their  preaching 
tour  ?  (2)  How  was  Jesus'  plan  for  a  period  of  rest  broken  into  ? 
(3)  Why  did  Jesus  decide  that  it  was  better  to  exercise  his  compassion 
and  help  the  people  than  to  take  his  vacation  ?  (4)  Tell  the  story  of 
the  feeding  of  the  five  thousand.  (5)*  After  studying  all  four  accounts, 
make  a  list  of  all  the  ways  in  which  the  apostles  helped  Jesus.  (6)* 
What  might  they  have  learned  for  their  own  guidance  in  the  methods 
Jesus  employed  on  this  occasion  ?  (7)  Is  there  any  difference  in  the 
principles  that  apply  to  the  giving  of  tangible  and  of  spiritual  help  ? 
(8)*  Why  did  the  people  want  to  make  Jesus  king  ?  (9)*  Why  did 
he  refuse  ?  (10)  At  what  critical  times  in  the  life  of  Jesus  thus  far 
has  he  retired  to  pray?  (n)  Describe  the  journeys  to  and  fro  nar- 
rated in  §§66,  67,  68.  (12)  At  what  time  of  the  year  did  the  feeding 
of  the  five  thousand  occur  ? 

(13)  Tell  the  story  of  Jesus'  walking  on  the  water.  (14)  What 
and  where  is  the  Gennesaret  mentioned  in  this  chapter  ? 

(15)  Describe  the  movements  of  the  people  on  the  day  after  the 
feeding  of  the  five  thousand.  (16)  With  what  motives  did  these 
people  seek  Jesus  ?  (17)*  Mention  any  instance  of  people  moved  by 


THE   CRISIS   AT   CAPERNAUM  151 

similar  motives  today.  (18)  Of  what  better  kind  of  bread  does  Jesus 
tell  them  ?  (19)  What  in  John  6 : 53  does  Jesus  say  is  necessary  to  life  ? 
(20)  How  did  many  of  his  disciples  misunderstand  his  words  ?  (21)* 
How  did  Jesus  himself  explain  them  in  vs.  63  ?  (22)  How  were  many 
of  the  disciples  affected  by  the  teaching  even  as  thus  explained  ?  Cf . 
vs.  66.  (23)  What  was  the  fundamental  lack  in  these  disciples  ?  (24) 
How  do  Mark  6:34  and  Matt.  9:36  explain  this  lack?  (25)  How 
did  the  Twelve  receive  his  words  and  stand  the  test  to  which  they 
were  now  subjected  ?  (26)*  How  do  you  explain  the  difference 
between  them  and  those  who  deserted  Jesus  ?  (27)  What  is  the  one 
great  teaching  that  you  get  from  this  discourse  ? 

(28)  What  custom  of  the  Pharisees  did  the  disciples  of  Jesus  vio- 
late ?  (29)  What  other  similar  customs  did  the  Pharisees  observe  ? 
(30)  What  was  the  general  name  for  all  these  usages  ?  (31)  Did  they 
regard  these  as  social  usages  merely  or  did  they  attach  religious  value 
to  them  ?  (32)  What  was  the  substance  of  Jesus'  answer  to  the  Phari- 
-  ees  who  asked  why  his  disciples  disregarded  their  traditions  ?  (33) 
What  illustration  does  Jesus  give  of  the  way  in  which  the  Pharisees 
made  void  the  word  of  God  by  their  traditions  ?  (34)*  State  and 
explain  the  great  principle  as  to  defilement  which  Jesus  announced 
to  the  multitude. 

(35)  What  are  the  salient  features  of  the  second  period  of  the  Gali- 
lean ministry  ?  (36)  Mention  events  illustrating  each  of  these  features. 
(37)  Why  was  the  crisis  to  which  he  had  now  come  inevitable  ?  (38) 
How  had  Jesus  prepared  for  it  ? 

161.  Constructive    Work. — Write   chap,    xix  of   your   "Life    of 
Christ,"  showing  clearly  the  connection  between  the  sections  studied 
and  how  the  situation  created  constituted  a  crisis  in  the  ministry  of 
Jesus.     Emphasize  the  central  facts  of  this  crisis,  subordinating  all 
details. 

162.  Supplementary  Topics  for  Study. — i.  Bethsaida  Julias  and 
Bethsaida  of  Galilee. 

ROBINSON,  Bib.  Res.,  Vol.  II,  pp.  405,  406,  413;  MACGREGOR,  Rob  Roy  on  the 
Jordan,  chap,  xxi;  EWING,  in  HASTINGS,  Bible  Dictionary;  HENDERSON,  Palestine,  pp. 
156  f.,  hold  to  two  Bethsaidas.  THOMSON,  The  Land  and  the  Book,  Central  Palestine, 
pp.  392  f.,  422  f.;  G.  A.  SMITH,  Historical  Geography,  p.  458,  and  Encyclopedia  Bib- 
lica;  MASTERMAN,  "Chorazin  and  Bethsaida,"  Biblical  World,  June,  1908,  as  well  as 
others,  reject  this  theory,  admitting  only  Bethsaida  Julias. 


152  LIFE   OF   CHRIST 

2.  The  temptations  of  Jesus  in  the  course  of  his  ministry. 

3.  The  nature  of  Christian  experience  as  set  forth  in  John  6:22-71. 
163.  Review  Questions. — (Parts  IV  and  V,  chaps,  xi-xix ;  Harmony , 

§§  34-69.) 

(i)  Give  the  title  of  Part  IV  and  of  Part  V.     (2)  Give  the  title  of 

each  chapter.  (3)*  Contrast  the  state  of  Jesus'  ministry  at  the 
beginning  and  at  the  end  of  the  chapters  named  above  with  respect 
to  the  character  of  his  teaching,  his  followers,  the  attitude  of  the 
people,  the  attitude  of  the  Pharisees.  (4)*  Name  and  describe 
briefly  each  of  the  miracles  of  this  period.  (5)*  What  are  parables 
and  why  did  Jesus  use  them  ?  (6)  Give  the  Parable  of  the  Sower, 
and  explain  its  meaning.  (7)  Name  the  five  headings  of  the  Sermon 
on  the  Mount  that  seem  to  you  most  important.  (8)  Give  from 
memory  the  Beatitudes  (Matt.  5:3-11),  the  Lord's  Prayer  (Matt. 
6:9-13),  and  the  Golden  Rule  (Matt.  7:12).  (9)*  Write  two  hun- 
dred words  on  the  life,  death,  and  character  of  John  the  Baptist. 

(10)  Name  the  twelve  apostles,  (n)  Describe  fully  Jesus'  method 
of  training  them.  (12)  Why  was  Jesus  rejected  at  Nazareth  ?  (13) 
Describe  Nazareth  and  give  all  the  fact's  you  can  about  Jesus'  life 
there  and  about  the  family  to  which  he  belonged.  (14)*  Locate  the 
following  places  and  tell  what  happened  at  each :  Capernaum,  Cana, 
Decapolis,  Idumea,  Tyre,  Nain,  Machaerus,  Khcrsa,  Bethsaida.  (15) 
Mention  an  incident  connected  with  Herod  the  Tetrarch,  Matthew, 
Simon  the  Pharisee,  Simon  Peter,  Mary  Magdalene,  Susanna,  Jairus, 
Herodias.  (16)  How  did  Jesus  differ  from  the  Pharisees  in  his  feel- 
ing toward  the  poor  and  sinful  ?  In  his  feeling  about  the  Sabbath  ? 
In  his  feeling  about  the  "traditions  of  the  elders"  ?  Illustrate  each 
answer. 


PART  VI 


FROM   THE   WITHDRAWAL    INTO    NORTHERN    GALILEE    UNTIL   THE 
FINAL  DEPARTURE  FOR  JERUSALEM 


CHAPTER  XX 

A  NORTHERN  JOURNEY  AND  A  BRIEF  STAY  BY  THE 
SEA  OF  GALILEE 

164  (§  70).     Journey   toward  Tyre  and  Sidon;    the    Syrophoenician   Woman's 

Daughter. 
Matt.  15:21-28.  Mark  7:24-30. 

165  (§  71)-     Return  through  Decapolis;  Many  Miracles  of  Healing. 

Matt.  15:29-31.  Mark  7:31-37. 

1 66  (§  72).     The  Feeding  of  the  Four  Thousand. 

Matt.  15:32-38.  Mark  8:1-9. 

J6?  (§  73).     The  Pharisees  and  Sadducees  Demand  a  Sign  from  Heaven. 

Matt.  15:39 — 16:12.  Mark  8:10-21. 

1 68  (§  74).     The  Blind  Man  near  Bethsaida.  Mark  8:22-26. 

164  (§  70).  Journey  toward  Tyre  and  Sidon;  the  Syrophoenician 
Woman's  Daughter. — Mark  7:24-30. — Vs.  24,  "went  away  into  the 
borders  of  Tyre  and  Sidon" :  i.  e.,  into  Phoenicia,  of  which  Tyre  and 
Sidon  were  the  chief  cities.  As  Jesus  and  his  disciples  came  down 
from  the  mountains  to  the  coast  plain,  the  Mediterranean  would  be 
stretched  out  before  them  carrying  the  ships  of  Tyre,  exchanging  the 
merchandise  of  every  land  (Isa.  23:8).  Tyre  is  about  thirty- five 
miles,  in  an  air-line,  northwest  from  the  Sea  of  Galilee,  and  Sidon 
about  twenty-five  miles  farther  north,  both  on  the  Mediterranean 
coast.  (See  relief  map,  or  Underwood,  Stereographs  Nos.  7  and  24.) 
Phoenicia  was  at  this  time  included  in  the  Roman  province  of  Syria. 
This  journey  carries  Jesus  entirely  out  of  Jewish  territory.  On  the 
reasons  for  his  leaving  Galilee  at  this  time  see  paragraph  159. 
"  Would  have  no  man  know  it  "•:  this  whole  journey  was  not  for  preach- 
ing, but  for  retirement,  and  for  intercourse  with  the  disciples.  Vs.  26, 
"the  woman  was  a  Greek" :  i.  e.,  a  gentile;  she  may  or  may  not  have 


154  LIFE   OF    CHRIST 

spoken  Greek;  she  was  certainly  not  of  Hellenic  blood.  "A  Syro- 
phoenician  by  race " :  a  descendant  of  the  Phoenicians  of  Syria,  as 
distinguished  from  the  Phoenicians  (Carthaginians)  of  Africa. 

Vs.  27,  "Let  the  children  first  be  filled,"  etc. :  that  the  blessings  of 
the  gospel  were  first  of  all  to  be  offered  to  the  Jews  was  recognized  by 
Jesus.  This  is,  indeed,  only  an  illustration  of  the  possession  by  one 
race  or  people  of  opportunities  superior  to  those  of  others,  of  which 
human  history  furnishes  numberless  examples.  With  this  was  con- 
nected a  limitation  to  his  own  nation  of  Jesus'  personal  mission,  not 
because  the  gentile  was  of  less  consequence  or  value  than  the  Jew  (see 
Luke  4:25-27)  or  because  Jesus  cared  nothing  for  the  gentiles,  but 
because  in  the  accomplishment  of  his  great  work  for  the  world  it  was 
necessary  that  he  begin  with  his  own  people  and  confine  his  personal 
efforts  to  them  (Matt.  15:24).  Yet,  with  sufficient  reason  he  can  go 
outside  the  Jewish  nation,  and  such  a  reason  is  furnished  by  the 
woman's  answer,  humbly  accepting  her  place  and  expressing  both 
eager  desire  and  faith  in  him.  The  whole  incident  is  most  instructive 
as  showing  Jesus'  conception  of  his  personal  mission,  and  his  attitude 
toward  people  outside  his  own  nation.  For  further  illustration  of  this 
attitude,  review  paragraphs  86,  87,  and  125.  These  incidents  were 
most  valuable  in  the  training  of  the  Twelve  and  helped  to  fit  them 
for  the  foreign  mission  work  which  is  recorded  in  Acts. 

165  (§  71).  Return  through  Decapolis;  Many  Miracles  of  Heal- 
ing.— Mark  7:31-37. — Vs.  ji,  "from  the  borders  of  Tyre  .... 
through  Sidon  unto  the  Sea  of  Galilee,  through  the  midst  of  the  borders 
of  Decapolis"  (Revised  Version) ;  these  words  indicate  an  extended  and 
somewhat  circuitous  journey,  for  the  most  part  entirely  outside  of 
Jewish  territory,  and  hence  (cf.  Matt.  15:24,  and  the  implications  of 
Mark  7:24-27)  not  a  preaching  tour,  but  one  of  retirement.  From 
Sidon  a  road  led  across  the  Lebanon  and  anti-Lebanon  mountains, 
directly  east  to  Damascus,  passed  over  the  mountains  at  a  height  of 
6,000  feet,  and  crossed  the  Leontes  River  on  a  natural  rock  bridge. 
This  is  probably  the  road  which  Jesus  took,  going,  if  not  actually  to 
Damascus,  at  least  into  that  region,  and  thence  south  perhaps  to 
Canatha,  and  westward  again  to  the  Sea  of  Galilee.  Cf.  relief  map 
or  Underwood,  Stereograph  No.  7.  This  journey  probably  lasted  for 
several  weeks.  Try  to  realize  what  it  meant  for  the  Twelve,  with  its 


A  NORTHERN  JOURNEY  155 

view  of  the  Great  Sea  and  the  whole  land  of  their  fathers  spread  out 
beneath  snow-clad  peaks,  with  the  great  cedars  such  as  went  into 
Solomon's  temple  (I  Kings  5:6-10)  or  into  the  ships  of  the  Phoeni- 
cians (Ezek.  27:5)  rising  about  them,  and  with  the  howl  of  wild 
beasts  in  their  ears  (Song  of  Solomon  4:8)  as  they  lay  beneath  the 
open  sky.  Then  there  was  the  meeting  with  strangers — Phoenicians, 
Syrians,  Greeks;  and  best  of  all  the  long,  quiet  talks  with  the  Mas- 
ter, explaining  what  he  had  said  and  done  in  those  crowded  days  at 
the  Sea  of  Galilee.  On  Decapolis, see  paragraph  iigb. 

The  incident  of  vss.  32-37  probably  took  place  on  Jesus'  return 
into  the  vicinity  of  the  Sea  of  Galilee ;  there  is  no  suggestion  that  the 
man  was  a  gentile;  for  some  further  remarks  on  this  miracle,  see 
paragraph  168. 

166  (§  72).  The  Feeding  of  the  Four  Thousand. — Mark  8:1-9.— 
The  location  of  this  event,  so  similar  to  the  feeding  of  the  five  thousand 
(§  66)  (if,  indeed,  we  have  not  here  simply  a  different  narration  of 
the  same  event),  is  not  definitely  indicated  further  than  that  it  was 
upon  the  shore  of  the  sea  (Mark  8:10;   Matt.  15:39).     The  motive 
of  Jesus  (vs.  2)  is  the  same  as  on  the  other  occasion;   the  numerical 
details  differ  somewhat. 

167  (§  73).  The  Pharisees  and  Sadducees  Demand  a  Sign   from 
Heaven. — Mark  8: 10-21. — Vs.  10,  " Dalmanutha " :  evidently  a  city 
on   the   shore  of  the  Sea  of  Galilee,  but  not  yet  certainly  located. 
Matthew  has  "Magadan,"  the  location  of  which  is  equally  unknown. 
Vs.  n,  "seeking  of  him  a  sign  from  heaven":  neither  the  teachings 
and  the  character  of  Jesus,  nor  his  healing  or  other  miracles  appealed 
to  the  Pharisees.     It  was  the  first  of  these  that  drew  to  Jesus  his  first 
and  most  trusted  disciples  (cf.  paragraphs  71  and  72,  §§  23,  24);  the 
second  attracted  multitudes ;  but  the  Pharisees  desired  some  wonderful 
visible  portent  from  the  heavens.     Jesus  never  responded  to  such  a 
demand.     If  he  could  not  beget  faith  and  win  followers  by  the 
natural  impression  of  his  life,  it  was  useless  to  attempt  to  do  it  by 
signs  from  heaven  (cf.  Matt.  4:5-7;   Luke  16:31). 

Vs.  15,  "  the  leaven  of  the  Pharisees  and  the  leaven  of  Herod  " :  by 
leaven  Jesus  undoubtedly  means,  as  Matthew  says  in  16: 12,  teaching," 
principles  taught  or  exemplified,  which,  like  yeast,  tended  to  transform 
men's  character  into  likeness  to  itself.  Luke  12:1  calls  the  leaven  of 


156  LITE   OF   CHRIST 

the  Pharisees  "hypocrisy;"  but  here  Jesus  probably  has  especially  in 
mind  the  captiousness  which  they  manifested  in  demanding  a  sign 
when  they  already  possessed  evidence  enough.  This  spirit,  still 
unhappily  common,  blinds  the  eyes  and  hardens  the  heart.  The 
leaven  of  Herod  is  probably  worldly,  and  especially  political, 
ambition. 

168  (§  74).  The  Blind  Man  near  Bethsaida. — Mark  8:22-26.— 
Vs.  22,  "Bethsaida":  presumably  Bethsaida  Julias,  because  in  the 
next  section  we  find  Jesus  going  toward  Caesarea  Philippi,  which  is 
east  of  the  Jordan  (cf.  paragraphs  1550  and  162,  i).  This  is  one  of 
the  two  miracles  recorded  by  Mark  only,  the  other  being  that  described 
in  7 132-37.  Both  occur  in  about  the  same  region;  in  both  Jesus  takes 
the  man  apart  from  the  people ;  in  both  he  makes  use  of  the  spittle ;  in 
both  he  forbids  the  report  of  the  incident.  Now  at  least,  though  he  will 
not  refuse  to  heal,  he  does  not  wish  attention  drawn  to  him  as  a  healer. 
As  in  the  case  of  the  Syrophoenician  woman's  daughter,  compassion 
led  him  to  overstep  the  limits  which  on  other  grounds  he  set  for  him- 
self. And  the  fact  is  itself  doubly  significant.  That  he  did  not  give 
healing  the  first  place  shows  that  he  did  not  regard  relief  of  suffering 
as  the  highest  duty,  or  happiness,  in  the  sense  of  comfort,  the  highest 
good.  That,  having  chosen  another  work,  and  chosen  wisely,  he  yet 
broke,  over  its  limits,  reminds  us  how  often  our  chosen  task  must  be 
left  that  we  may  perform  the  one  that  is  thrust  upon  us. 


169.  Questions  and  Suggestions  for  Study. — (i)  Where  is  Tyre  ? 
Sidon?  Phoenicia?  (2)  What  do  the  words  "Greek"  and  "Syro- 
phoenician" in  Mark  7:26  mean?  (3)  How  does  Mark  3:8  help  us 
to  understand  the  Syrophoenician  woman's  knowledge  of  Jesus  ? 
(4)*  What  was  the  purpose  of  Jesus  in  this  northern  journey  ?  (5)* 
What  conditions  in  Galilee  led  him  to  make  it  ?  (6)  Tell  the  story 
of  the  Syrophoenician  woman's  daughter.  (7)*  What  principle 
respecting  his  personal  mission  did«Jesus  enunciate  in  connection  with 
this  event?  (8)  Why  did  Jesus  thus  limit  his  activity?  (9)  On 
what  ground  did  he  make  an  exception  to  his  general  rule1?  (10)* 
What  general  and  wide-sweeping  principles  are  suggested  in  this  con- 
duct of  Jesus?  (n)  What  common  element  is  to  be  found  in  the 
faith  of  the  Syrophoenician  woman  and  that  of  the  centurion  mentioned 


A  NORTHERN  JOURNEY  157 

in  Matt.  8 : 5-13  ?  (12)  How  does  Jesus  later  praise  the  people  of  Tyre 
and  Sidon?  Cf.  Luke  10:13,  14.  (13)  What  do  we  know  as  to  the 
later  Christian  history  of  Tyre  ?  Cf.  Acts  21:3-6. 

(14)*  Trace  on  the  map  the  journey  recorded  in  Mark  7:31. 
(15)  What  was  its  purpose?  (16)  Describe  some  of  the  ways  in 
which  it  influenced  the  Twelve.  (17)  What  happened  on  Jesus'  re- 
turn to  the  region  of  the  Sea  of  Galilee  ? 

(18)  Narrate  the  story  of  the  feeding  of  the  four  thousand. 
(19)  Where  did  it  take  place  ?  (20)  Make  a  list  of  the  likenesses 
between  it  and  the  feeding  of  the  five  thousand;  also  of  the 
differences. 

(21)  What  is  the  meaning  of  the  Pharisees'  demand  for  a  sign 
from  heaven  ?  (22)*  Why  was  Jesus  pained  at  their  request  ?  (23)* 
Against  what  insidious  errors  did  Jesus  warn  his  disciples  (Mark  8: 
14  ff.)  ?  (24)  How  might  an  overcautious  young  man  attracted  to 
some  extent  to  the  Christian  life  make  a  similar  error  to  that  of  the 
Pharisees  ?  (25)  Why  did  the  disciples  misunderstand  Jesus  when  he 
spoke  about  the  leaven  ? 

(26)  Tell  the  story  of  the  blind  man  at  Bethsaida.  (27)  What 
principles,  instructive  for  us  also,  did  Jesus  illustrate  in  his  conduct 
in  this  and  similar  cases  ? 

170.  Constructive  Work. — Write  chap,  xx  of  your  "Life  of  Christ," 
indicating  the  route  that  Jesus  followed,  and  bringing  out  clearly 
the  ends  which  he  had  in  view  at  this  time. 

171.  Supplementary  Topics  for  Study. — i.  Tyre  and  Sidon:  the 
origin  of  the  cities ;  the  ethnographic  relations  of  the  inhabitants ;  their 
political  and  commercial  status  and  religious  condition  in  Jesus' 
day. 

Ezek.,  chap.  27;  MOMMSEN,  History  0}  Rome,  Vol.  IT,  chap,  i;  F.  C.  EISELEN, 
Sidon:  A  Study  tn  Oriental  History;  SMITH,  Historical  Geography  of  the  Holy  Land, 
pp.  22-28;  and  Bible  Dictionaries. 

2.  Mention  of  Lebanon  in  the  Old  Testament. 

Any  good  concordance  or  Bible  Dictionary. 

3.  Why  Jesus  healed  the  sick. 

DODS,  "Jesus  as  Healer,"  Biblical  World,  March,  1900. 


158  LIFE  OF  CHRIST 


CHAPTER  XXI 

JOURNEY  TO  CAESAREA  PHILIPPI:    PETER'S  CONFESSION  AND 
THE  TRANSFIGURATION 

172  (§  75).     Peter's  Confession. 

Matt.  16: 13-20.          Mark  8:27-30.  Luke  9:18-21. 

173  (§  76).     Christ  Foretells  His  Death  and  Resurrection. 

Matt.  16:21-28.          Mark  8:31 — 9:1.         Luke  9:22-27. 

174  (§  77).     The  Transfiguration. 

Matt.  17:1-13.  Mark  9:2-13.  Luke  9:28-36. 

*75  (§  78)-     Tne  Demoniac  Boy. 

Matt.  17:14-20.          Mark  9: 14-29.  Luke  9:37-430. 

176  (§  79).     Christ  Again  Foretells  His  Death  and  Resurrection. 

Matt.  17:22,  23.          Mark  9:30-32.  Luke  9:436-45. 

I72fl  (§  75)-  Peter's  Confession. — Mark  8:27-30. — Vs.  27,  "into 
the  villages  of  Caesarea  Philippi":  into  the  villages  adjacent  to 
Caesarea  Philippi  and  belonging  to  its  administration.  The  city  of 
Caesarea  Philippi  lay  at  the  foot  of  Mt.  Hermon  on  the  site  of  what 
was  formerly  known  as  Panias,  so  called  from  the  god  Pan  to  whom 
was  consecrated  a  cave  near  by.  From  the  side  of  the  hill  below  this 
cave  flows  the  River  Banias,  one  of  the  three  principal  sources  of  the 
Jordan.  The  city  had  been  recently  rebuilt  by  Philip,  in  whose  tet- 
rarchy  it  was,  and  renamed  Caesarea  in  honor  of  Augustus  Caesar; 
the  name  Philippi  (from  the  name  of  its  re  builder)  distinguished  it 
from  Caesarea  on  the  coast,  in  the  tetrarchy  of  Antipas.  It  lay  1,050 
feet  above  sea-level,  while  Hermon  towered  more  than  8,000  feet 
above  it.  Cf.  map  and  Underwood,  Stereograph  No.  25.  The  journey 
from  the  Sea  of  Galilee  was  about  twenty-five  miles  long,  and  involved 
an  ascent  of  about  1,700  feet.  It  led  through  territory  predominantly 
gentile  in  population.  Like  the  preceding  northern  journey,  it  was 
evidently  for  retirement,  nor  for  preaching. 

"  Who  do  men  say  that  I  am  ?  "  This  is  the  first  recorded  instance 
in  which  Jesus  discussed  with  his  disciples  his  names  and  titles. 
The  Fourth  Gospel  records  that  they  had  expressed  at  the  outset  their 
enthusiastic  impression  of  his  messiahship  (paragraphs  71,  72);  they 
had  overheard,  if  not  taken  part  in,  the  discussions  among  the  people 
concerning  Jesus;  but  he,  though  himself  fully  convinced  of  his  own 
unique  responsibility  and  mission  (paragraph  63),  had  gone  about 
his  work  of  teaching  and  healing,  apparently  without  formally  dis- 


JOURNEY  TO  CAESAREA  PHILIPPI  159 

cussing  with  the  disciples  or  the  people  the  question  who  he  was. 
Now  the  time  has  come  for  an  understanding  with  them  on  the  ques- 
tion. Luke  tells  us  (9:18)  that  Jesus  was  "praying  apart"  just 
before  asking  this  question,  as  we  know  that  he  did  at  other  crises  in 
his  life  (Matt.  14:23).  He  may  well  have  been  deeply  agitated  as 
he  was  about  to  ascertain  what  impression  his  companionship  and 
training  had  made  upon  his  chosen  circle  of  followers.  His  whole 
future  hung  upon  their  answer,  which  was  by  no  means  a  foregone 
conclusion.  They  had  just  disappointed  him  by  their  spiritual  slow- 
ness and  lack  of  faith  (Mark  8:14-21).  Luke  tells  us  that  he  also 
asked  what  "the  multitudes"  were  saying  about  him.  Their  judg- 
ment, given  in  Luke  9 : 19,  was  very  different  from  that  of  the  leaders 
of  the  nation.  See  Mark  2 : 6,  7 ;  3 : 6,  22 ;  Luke  7 : 34. 

Vs.  2Q}  "Peter  answereth  .  .  .  .  ,  Thou  art  the  Christ."  In 
words  the  confession  affirms  just  what  Andrew  said  to  Peter  when 
he  first  met  Jesus  (John  1 141).  But  it  is  by  no  means  a  mere  echo  of 
that  former  statement.  That  was  the  enthusiastic  expression  of  an 
impression  based  upon  a  few  hours  with  Jesus,  and  could  hardly 
have  meant  anything  other  than  that  Jesus  would  turn  out  to  be  the 
Messiah  they  were  looking  for.  This,  on  the  other  hand,  is  a  deliber- 
ate assertion  made  after  months  of  living  and  working  with  Jesus, 
which  had  deepened  their  knowledge  of  him  and  strengthened  then- 
love  for  Jiim,  despite  the  fact  that  he  had  not  followed  the  career 
which  they  looked  for  in  the  Messiah.  That  they  now  reaffirm  their 
first  confession  shows  that  their  faith  in  Jesus  personally  is  stronger 
than  their  devotion  to  their  own  conception  of  the  Messiah's  career. 
The  core  of  their  faith,  that  which  remained  unchanged  and  gave  it 
moral  significance,  was  the  attraction  of  Jesus'  personality  for  them. 
This  personality  held  them  steadfastly  to  him  while  he  lived  a  life  so 
very  different  from  that  which  they  expected  the  Messiah  to  live. 
(Cf.  Bruce  on  Matt.  16:22.)  That  they  were  still  far  from  fully 
apprehending  and  accepting  Jesus'  conception  of  messiahship  the 
next  section  shows.  Vs.  30,  "and  he  charged  them  that  they  should 
tell  no  man  of  him."  Neither  .the  people  at  large  nor  the  out-and- 
out  opponents  of  Jesus,  nor  even  the  outer  circle  of  true  disciples, 
were  yet  prepared  for  an  announcement  of  Jesus'  messiahship;  they 
would  all  have  interpreted  it  according  to  their  own  conception  of 


l6o  LIFE   OF   CHRIST 

messiahship  (paragraph  58)  and  would  have  still  further  endeavored 
to  commit  Jesus  to  a  policy  of  revolution  (paragraph  155^). 

1726  (§  75).  Matt.  16:13-20. — Vs.  17,  "for  flesh  and  blood  hath 
not  revealed  it  unto  thee":  this  confession  of  Peter  is  no  mere 
echo  of  popular  opinion,  nor  any  doctrine  taught  him  of  men,  but  a 
revelation  from  God,  a  teaching  of  the  Father,  or,  in  post-Pentecostal 
language,  of  the  Spirit  (cf.  I  Cor.  2:7-12).  Vs.  18,  "thou  art  Peter 
(Greek,  Pelros~)}  and  upon  this  rock  (Greek,  petra)  I  will  build  my 
church."  The  strength  of  his  conviction  that  Jesus  is  the  Messiah 
makes  Simon  a  rock,  and  it  is  on  him  as  possessing  such  a  conviction 
that  Jesus  will  build  his  church.  The  statement  applies  in  the  first 
place  to  Peter  personally,  but  also  to  all  of  like  faith  and  firmness  of 
conviction.  The  expression  "build  my  church"  refers  to  the  estab- 
lishment and  development  of  that  community  in  which  his  kingdom 
(cf.  vs.  19)  is  to  find  visible  and  organized  expression.  It  is  here 
represented  under  the  figure  of  a  building,  of  which  Peter  is  to  be  a 
foundation-stone,  and  into  which  others  are  to  be  built  till  the  structure 
is  complete.  "And  the  gates  of  Hades  shall  not  prevail  against  it": 
it  shall  never  be  destroyed.  Hades  is  the  world  of  death,  and  its 
gates  open  to  receive  and  hold  fast  the  dead.  Vs.  ip,  "and  I  will 
give  unto  thee  the  keys  of  the  kingdom  pf  heaven " :  language,  like 
that  of  the  whole  passage,  highly  figurative.  The  kingdom  like  the 
church  is  conceived  of  under  the  figure  of  a  building;  only  now 
Peter  is  represented,  not  as  a  foundation-stone,  but  as  a  porter,  or 
steward.  He  can  admit  men  to  the  kingdom,  or  exclude  them. 
These  words  found  fulfilment  in  the  history  of  the  Apostolic  Age,  in 
the  sense  that  upon  him  rested  a  great  responsibility  in  the  announce- 
ment of  the  terms  of  the  gospel,  the  conditions  of  membership  in 
Christ's  kingdom.  "And  whatsoever  thou  shalt  bind  on  earth," 
etc.,  "binding  and  loosing"  are  familiar  Jewish  expressions  for  re- 
quiring and  forbidding.  Jesus  gave  to  Peter  and  to  his  apostles  in 
general  (see  Matt.  18:18)  the  responsibility  of  leadership  in  the 
church,  which  carried  with  it  the  duty  of  others  to  accept  and  fol- 
low their  guidance.  This  is  but  an  example  of  a  general  law. 
Some  men  are  born  to  be  leaders  and  some  to  be  followers.  Paul 
sailed  from  Caesarea  a  prisoner,  but  before  the  end  of  the  voy- 
age was  the  real  captain  of  the  ship  (cf.  Acts,  chap.  27).  So  with 


JOURNEY  TO  CAESAREA  PHILIPPI  l6l 

the  other  apostles ;  their  leadership  was  determined  by  fitness,  not 
by  fiat   (cf.  paragraph  1026  and  Acts  1:21-26;  6:1-6;  15:22-29). 

The  language  of  Matt.  16:16-19,  which  has  no  parallel  in  either  Mark  or  Luke, 
cannot  with  certainty  be  referred  to  the  oldest  sources  of  the  gospels,  and  is  of  such  a 
character  as  to  lead  many  scholars  to  the  opinion  that  it  has  been  influenced  by,  and 
is  in  part  the  product  of  the  thought  of  the  early  church.  Yet  that  Jesus  would  have 
recognized  Peter's  confession  as  taught  him  by  God  (vs.  17;  cf.  for  a  different  esti- 
mate of  Peter's  next  utterance  vss.  22,  23),  that  he  had  a  firm  conviction  of  the  per- 
manence of  his  own  work  (vs.  18),  and  that  he  foresaw  that  Peter  would  occupy  a 
place  of  special  responsibility  in  the  new  religious  movement,  there  is  no  reason  to 
question. 

173  (§  76).  Christ  Foretells  His  Death  and  Resurrection. — Mark 
8:31 — 9:1. — Vs.  31,  "And  he  began  to  teach  them  that  the  Son  of 
man  must  suffer  many  things":  immediately  upon  his  disciples' 
clear  and  measurably  intelligent  recognition  of  his  messiahship, 
Jesus  begins  to  teach  them  that  he  must  suffer.  Having  grasped  the 
one  truth,  they  must  begin  to  learn  the  other.  Cf.  the  note,  as  to 
Jesus'  method  of  teaching,  on  Mark  4:33,  34.  "And  be  rejected 
by  the  elders,  and  the  chief  priests,  and  the  scribes,  and  be  killed " : 
it  is  now  at  least  entirely  clear  to  Jesus  that  there  is  no  hope  of  the 
nation's  accepting  him,  and  that  the  accomplishment  of  his  mission 
must  be,  not  only  through  suffering,  but  through  death.  Compare 
the  intimation  of  this  in  John  2:19;  Mark  2:20.  But  here  we 
have  the  first  clear  statement  of  it  for  the  good  of  the  disciples. 
"And  after  three  days'  rise  again":  just  as  clear  as  it  is  to  Jesus  that 
he  must  die,  so  is  it  also  that  death  cannot  triumph  over  him.  God 
can  neither  forsake  his  Son,  nor  cut  him  off  from  the  accomplishment 
of  his  work  in  and  for  the  kingdom  (cf.  Matt.  16: 18).  Death  is  neces- 
sary but  involves  nevertheless  only  a  brief  interruption  of  his  work. 

Vs.  32,  "Peter  took  hin^  and  began  to  rebuke  him"  (cf.  Matt. 
16:22):  that  Peter  should  venture  to  reprove  Jesus  is  surprising,  but 
not  that  he  found  it  difficult  to  accept  Jesus'  announcement  of  his 
death.  Affection  for  Jesus  and  his  just-confessed  faith  in  Jesus' 
messiahship  both  made  such  acceptance  difficult.  The  Jews  of  Jesus' 
day  believed,  not  in  a  suffering,  but  in  a  triumphant,  Messiah,  and 
least  of  all  in  one  whom  his  own  nation  should  reject.  To  Peter, 
sharing  still  the  ideas  of  his  people,  messiahship,  far  from  involving 
rejection  and  death,  excluded  them.  Cf.  John  12:34;  Luke  24:20, 


1 62  LIFE   OF   CHRIST 

21,  26.  Vs.  jj,  "get  thee  behind  me,  Satan":  this  suggestion  of 
Peter  is  to  Jesus  a  temptation;  he  would  gladly  believe  that  his  work 
could  be  accomplished  without  rejection  and  death.  But  he  puts 
the  temptation  instantly  away.  "Thou  mindest  not  the  things  of 
God":  thinkest  not  the  thoughts  of  God.  Vs.  35,  " for  whosoever 
would  save  his  life  shall  lose  it " :  note  the  course  of  thought  in  vss. 
33-35.  Jesus  lays  down  as  a  condition  of  discipleship  the  accept- 
ance of  the  same  principles  of  life  which  he  followed  in  accepting 
suffering  and  the  cross;  the  word  "life"  is  perhaps  suggested  by 
the  reference  to  dying,  and  saving  life  is  primarily  trying  to  escape 
death.  But  with  physical  life  is  included  all  those  powers,  oppor- 
tunities, and  possibilities  which  life  brings.  One  who  tries  to 
hoard  these,  hold  them  for  himself,  in  reality  wastes  them,  throws 
them  away;  escaping  death  he  wastes  and  loses  life.  "And 
whosoever  shall  lose  his  life":  whosoever  shall  unreservedly  pour 
out  his  life's  energies,  if  need  be,  to  the  extent  of  death.  "For  my 
sake  "and  the  gospel's  " :  in  devotion  to  me,  and  for  the  advancement 
of  the  gospel,  that  is,  for  the  salvation  of  men ;  this  is  a  most  important 
qualification ;  it  makes  all  possible  difference  for  what  ends  one  pours 
out  his  life;  not  all  losing  of  life  is  saving  it.  "Shall  save  it":  not 
shall  escape  death,  but  shall,  making  the  highest  use  of  life's  energies 
and  power,  in  truth  preserve  it  from  waste  and  destruction.  Horace 
Pitkin  lost  his  physical  life  for  Christ's  sake  during  the  Boxer  uprising 
in  China,  but  he  had  before  that  lost  his  life  in  school  and  college 
and  on  the  mission  field  by  throwing  all  his  superb  manhood  into  un- 
selfish activity;  but  his  work  and  influence  are  still  with  us,  a  precious 
heritage  for  God  and  the  church.  See  R.  E.  Speer,  Horace  Tracy 
Pitkin,  A  Memorial.  Another  fine  illustration  of  this  verse  is  Wilfred 
Grenfell,  the  young  doctor  and  Oxford  graduate,  who  with  the  whole 
world  before  him  chose  the  bleak  shores  of  Labrador  because  he  could 
there  best  serve  God  and  man.  See  Norman  Duncan,  Dr.  Grenfell's 
Parish. 

174  (§  77).  The  Transfiguration. — Mark  9:2-13. — Vs.  2,  "after 
six  days":  Luke's  "about  eight  days"  also  means  a  week;  spent 
perhaps  in  talking  over  these  two  great  thoughts,  Jesus'  messiahship 
and  his  suffering,  both  in  a  sense  new  to  the  disciples,  and  to  them 
irreconcilable.  "  Peter  and  James  and  John  " :  cf .  Mark  5:37;  14 : 33. 


JOURNEY  TO   CAESAREA   PHILIPPI  163 

"Into  a  high  mountain":  we  naturally  think  of  Hermon,  towering 
snow-capped  above  Caesarea  Philippi.  "  Transfigured  before  them" : 
changed  in  appearance;  how,  must  be  gathered  from  the  context. 
Matthew  adds,  "his  face  did  shine  as  the  sun."  Luke  adds  that  Jesus 
went  to  the  mountain  to  pray,  and  that  it  was  while  he  was  praying 
that  this  transformation  of  his  appearance  took  place.  Vs.  4,  "  Elijah 
with  Moses  ....  talking  with  Jesus  " :  Luke  adds  what  the  context 
in  Mark  suggests,  that  they  "spake  of  his  decease  (departure)  which 
he  was  about  to  accomplish  at  Jerusalem " — language  which  presents 
Jesus'  death,  not  as  a  fate  which  he  could  not  escape,  but  as  an  achieve- 
ment, a  task,  which  he  was  voluntarily  to  accomplish  in  Jerusalem. 
Vs.  5,  "Peter  answereth  and  saith":  Luke  mentions  that  the  dis- 
ciples were  borne  down  with  sleep,  but  having  waked  saw  his  glory 
and  the  two  men  with  him;  and  that  Peter  spoke  the  words  following 
as  Moses  and  Elijah  were  about  to  leave.  "Rabbi,  it  is  good  for  us," 
etc. :  Peter's  motive  is  evidently  to  prolong  the  delightful  experience, 
and  so  he  proposes  to  erect  booths  in  which  Jesus  and  his  heavenly 
visitors  can  lodge.  For  these  "tabernacles"  or  booths,  see  Under- 
wood, Stereograph  No.  19.  Vs.  7,  "a  voice  out  of  the  cloud,  This 
is  my  beloved  Son ;  hear  ye  him  " :  it  is  in  this  voice  that  the  experience 
culminates.  If  their  faith  in  Jesus  as  the  Messiah  had  been  shocked 
by  his  announcement  of  his  death,  the  appearance  of  Moses  and  Elijah, 
the  representatives  of  the  law  and  the  prophets,  talking  with  their 
master,  was  calculated  to  restore  that  faith,  while  it  at  the  same  time 
reaffirmed  the  certainty  of  his  death ;  but  more  convincing  still  in  both 
directions  is  the  heavenly  voice,  assuring  them  that  Jesus  is  the  Father's 
beloved  Son,  and  bidding  them  believe  whatever  he  may  tell  them,  no 
matter  though  it  be  as  hard  to  believe  as  what  he  has  just  told  them. 
Cf.  Mark  8 131-34. 

175  (§  78).  The  Demoniac  Boy. — Mark  9:14-29. — Vs.  17,  "a 
dumb  spirit":  i.  e.,  one  that  rendered  the  boy  dumb.  Matt.  17:15 
describes  the  boy  as  epileptic,  and  the  symptoms  as  given  in  Mark 
correspond  with  this.  Vs.  ip,  "O  faithless  generation":  addressed 
to  the  disciples,  reproving  them  for  their  lack  of  faith,  possession  of 
which  would  have  enabled  them  to  cure  the  boy.  So  at  least  Matthew 
understands  the  matter  (vss.  19,  20).  Vs.  23,  "if  thou  canst":  the 
words  of  the  man  reprovingly  repeated  by  Jesus,  implying  tlfat  the 


164  LIFE  OF  CHRIST 

difficulty  is  not  in  his  own  ability,  but  in  the  man's  faith.  Vs.  24, 
"  I  believe ;  help  thou  mine  unbelief  " :  pathetic,  yet  wise  and  courage- 
ous, words ;  the  cry  of  a  soul  distressed  and  perplexed  yet  determined 
to  follow  the  light  it  has  while  praying  for  more.  Many  a  man  of 
strong  religious  nature  when  feeling  deeply  the  intellectual  difficulties 
of  Christian  belief  has  thus  uttered  his  feelings.  Daniel  Webster  had 
these  words  engraved  on  his  tomb.  Vs.  29,  "this  kind  can  come  out 
by  nothing  save  by  prayer":  the  more  difficult  the  task,  the  more 
necessary  is  prayer,  by  which  we  enter  into  fellowship  with  God  and 
acquire  his  power. 

176  (§  79).  Jesus  again  Foretells  His  Death  and  Resurrection.— 
Mark  9: 30-32. — Vs.  jo,  "passed  through  Galilee":  made  a  journey 
from  the  mountain  of  transfiguration  to  some  point  in  Galilee,  prob- 
ably Capernaum  (vs.  33).  "Would  not  that  any  man  should  know 
it":  still  intent,  not  on  evangelization,  but  the  instruction  of  the 
Twelve.  Vs.  31,  "the  Son  of  man  is  delivered  up":  i.  e.,  is  to  be. 
The  frequent  theme  of  his  teaching  in  these  days. 


177.  Questions  and  Suggestions  for  Study. — (i)  Where  and  what 
is  Caesarea  Philippi  ?  (2)*  What  was  the  purpose  of  Jesus'  journey 
into  this  region  ?  (3)  What  questions  did  Jesus  ask  his  apostles  on 
the  way,  and  what  were  their  answers  ?  (4)*  In  what  respect  was 
Peter's  confession  at  this  time  like  Andrew's  confession  in  John  1:41, 
and  in  what  respects  was  it  different  ?  ^)  What  was  Jesus  doing  just 
before  asking  the  question  as  to  what  his  apostles  thought  of  him? 
Cf.  Luke  9:18.  (6)  Why  was  the  answer  to  this  question  so  important  ? 
(7)  Did  they  understand  fully  the  work  of  the  Messiah  ?  (8)  In  what 
respect  was  their  idea  of  that  work  truer  than  that  of  the  multitude  ? 
(9)  In  what  respects  did  the  opinion  which  the  mass  of  the  people  had 
of  Jesus  differ  from  that  of  the  leaders  of  the  nation  ?  (10)*  What 
was  the  central  and  permanent  element  of  the  apostles'  faith  in  Jesus  ? 
(u)  Why  were  they  not  to  tell  others  that  Jesus  was  the  Messiah  ? 

(12)  How  did  Jesus  commend  Peter  for  his  confession  and  what 
did  he  say  as  to  Peter's  future  work  ?  (13)  Explain  the  term  "rock" 
in  Matt.  16:18.  (14)  Explain  the  terms  "bind"  and  "loose"  in 
Matt.  16:19.  (15)  What  gave  the  apostles  leadership  in  the  early 
churcfh  ?  (16)  What  is  the  difference  for  oneself  and  others  between 


JOURNEY   TO   CAESAREA  PHILIPPI  165 

feeling  one's  own  power  and  feeling  one's  responsibility?  (17)  How 
far  was  the  government  of  the  early  church  democratic  ?  Use  refer- 
ences at  end  of  paragraph  172^  and  any  others  that  you  know.^^-*?* 

(18)  On  what  subject  did  Jesus  begin  immediately  after  this  to 
instruct  his  disciples  ?  (19)*  Justify  the  statement  that  Jesus  was 
progressive  in  his  teaching.  (20)  What  intimations  of  his  death 
have  we  already  met  ?  (21)*  Why  was  Peter  unable  to  accept  Jesus' 
statement  on  this  matter  ?  (22)  How  did  Peter's  protest  affect  Jesus  ? 
(23)  Explain  the  course  of  Jesus'  thought  in  vss.  33,  34,  35.  (24)* 
What  great  principle  in  regard  to  discipleship  does  Jesus  set  forth  in 
Mark  8:34?  (25)  What  reasons  does  Jesus  give  for  this  principle 
in  Mark  8:35-38?  (26)*  In  what  two  senses  are  the  words  "save" 
and  "  lose  "  used  in  vs.  35?  (27)  Did  these  principles  and  instructions 
apply  to  the  Twelve  only,  or  do  they  apply  to  all  followers  of  Jesus 
at  all  times  ?  Cf .  Mark  8 : 34,  first  clause.  (28)  Mention  the  man 
or  woman,  other  than  those  named  above,  who  seems  to  you  to  have 
fulfilled  this  principle  of  Jesus  most  perfectly?  Explain  what  this 
person  has  lost  and  what,  gained.  (29)  How  far  have  you  attained 
this  ideal  during  the  last  year  ? 

(30)  Tell  the  story  of  the  Transfiguration.  (31)  What  did  the 
presence  of  Moses  and  Elijah  signify?  (32)*  What  was  this  expe- 
rience intended  to  do  for  the  three  apostles?  Cf.  II  Pet.  1:15-19. 
(33)*  Is  ft  to  be  supposed  that  it  had  any  value  for  Jesus  himself  ? 
If  so,  what  ?  (34)  When  had  Jesus  heard  the  approving  voice  from 
heaven  before  ?  (35)  What  special  significance  was  there  in  the 
words,  "hear  ye  him,"  right  after  Jesus'  incredible  announcement 
as  to  his  death  ? 

(36)  Tell  the  story  of  the  epileptic  boy.  (37)  If  Jesus  had  stayed 
on  the  mountain  with  Moses  and  Elijah  as  Peter  advised,  what 
would  have  been  the  result  for  this  boy  ?  (38)  What  lesson  did  Jesus 
teach  the  boy's  father?  (39)*  Of  what  lesson  to  the  disciples  did 
he  make  this  event  the  occasion  ?  (40)  How  is  it  that  prayer  gives 
power?  Cf.  note  on  Mark  9:29.  (41)  What  feeling  do  the  words, 
"  I  believe ;  help  thou  mine  unbelief,"  express  ? 

(42)  On  what  subject  did  Jesus  continue  to  teach  his  disciples  as  he 
passed  through  Galilee  ?  (43)  Why  were  they  afraid  to  ask  him  what 
he  meant?  (44)  Why  is  their  attitude  as  described  in  Matt.  17:23, 


1 66  LIFE   OF   CHRIST 

and  Mark  9:32,   more  encouraging  than  that  shown  by  Peter  in 
Mark  8:32? 

178.  Constructive    Work. — Write   chap,    xxi   of   your  "Life   of 
Christ,"  following  the  outline  indicated  by  the  sections,  and  taking 
pains  to  bring  out  very  clearly  the  significance  of  the  new  teaching  of 
Jesus  and  the  relation  of  Jesus  to  his  disciples,  in  some  respects  also 
new. 

179.  Supplementary  Topics  for  Study. — i.  Caesarea  Philippi,  and 
the  region  of  Mt.  Hermon. 

G.  A.  SMITH,  Historical  Geography  of  Palestine;  MACGREGOR,  Rob  Roy  on  the 
Jordan,  and  other  works  on  geography. 

2.  The  faith  of  Jesus'  disciples;  its  constant  element;  its  varying 
phases. 

RHEES,  Jesus  of  Nazareth,  §§  155-60;    MATHEWS,  Biblical  World,  May,  1901. 

3.  The  conditions  of  discipleship  as  set  forth  by  Jesus,  and  their 
application  to  life  today. 

BRUCE,  The  Training  of  the  Twelve,  chap,  xii;  PHILLIPS  BROOKS,  The  Influence 
of  Jesus,  chap,  i;   ROBERT  E.  SPEER,  The  Principles  of  Jesus,  chaps,  xliv,  xlviii. 

4.  The  Transfiguration:    its  meaning  (a)  for  Jesus,  (&)  for  his 
disciples. 

BRUCE,-  The  Training  of  the  Twelve,  chap.  xiii. 


CHAPTER  XXII 
TEACHINGS  CONCERNING  HUMILITY  AND  FORGIVENESS 

180  (§  80).     The  Shekel  in  the  Fish's  Mouth. 

Matt.  17:24-27.  [Mark  9:333.] 

181  (§81).     Discourse  on  Humility  and  Forgiveness. 

Matt.,  chap.  18.  Mark  9:33-50.  Luke  9:46-50. 

[Luke  15:4-7-! 

180  (§  80).  The  Shekel  in  the  Fish's  Mouth. — Matt.  17:24-27.— 
Vs.  24,  "Capernaum":  see  paragraph  98.  "They  that  receive  the 
half  shekel" :  i.  e.,  those  who  collected  the  tax  of  about  30  cents  paid 
by  every  Jew  above  the  age  of  twenty  for  the  support  of  the  temple. 
These  collectors  are  not  to  be  confounded  with  the  publicans;  the 
latter  collected  money  for  the  government.  "Came  to  Peter":  who 
was  evidently  (vs.  25)  not  with  Jesus.  Vss.  25,  26.  The  words  of 
Jesus  in  these  verses  are  intended  not  to  secure  release  from  the  tax 


TEACHINGS   CONCERNING   HUMILITY   AND   FORGIVENESS          167 

but  to  suggest  to  Peter's  mind  the  uniqueness  of  Jesus'  relation  to 
God  and  so  to  the  temple  as  God's  house.  In  monarchies  princes  do 
not  pay  taxes.  Cf.  Luke  2:49  and  Matt.  3:15.  Vs.  27,  "Lest  we 
cause  them  to  stumble":  i.e.,  hinder  the  Jews  from  entering  the 
kingdom  by  causing  them  to  think  of  us  as  opposed  to  the  temple 
service.  Jesus  here  illustrates  a  fixed  principle  of  all  reforms,  viz., 
the  avoidance  of  actions  which  are  not  absolutely  essential  for  the 
success  of  the  reform,  and  which,  because  easily  misunderstood,  and 
so  arousing  prejudice,  would  make  it  more  difficult  for  others  to 
join  in  the  good  movement.  Such  a  prejudice  was  aroused  by  some 
of  'the  American  abolitionists  who  called  the  beloved  Constitution 
a  "league  with  hell"  because  it  recognized  slavery.  Jesus  illus- 
trates in  himself  the  humility  which  in  the  next  chapter  he  teaches 
his  disciples.  Though  greater  than  the  temple  (Matt.  12:6)  he  pays 
the  temple  tax,  that  he  may  not  put  a  hindrance  in  the  way  of  others 
who  might  accept  him. 

i8ia  (§  81).  Discourse  on  Humility  and  Forgiveness. — Mark 
9:33-50- — Vss.  33-35.  Note  the  subject  of  discussion  among  the 
disciples.  They  had  already  caught  enough  of  Jesus'  spirit 
to  be  ashamed  of  themselves  before  him.  Jesus  was  often  obliged 
to  correct  selfish  ambition  in  his  immediate  followers.  See  Matt. 
20:20-28;  23:11;  Mark  10:35-45;  Luke  22:24-26.  Vs.  36, 
"took  a  little  child" :  a  type  of  all  that  is  unaggressive  and  unassum- 
ing in  society.  Vs.  37,  "in  my  name":  as  representing  me,  or 
because  of  likeness  to  me.  One  does  not  need  to  be  important  to 
be  the  representative  of  a  great  man.  The  humblest  child  could 
serve  as  such  a  representative  of  both  Jesus  and  God.  Hence 
there  was  no  need  of  the  disciples'  struggling  after  pre-eminence, 
for  their  greatness  would  never  lie  in  the  honors  and  leadership  they 
wanted,  but  in  the  fact  that  they  would  be  received  as  the  representa- 
tives of  Jesus  and  God,  and  this  honor  the  smallest  child  could  share 
with  them. 

Vss.  38-41  are  of  the  nature  of  a  parenthesis  containing  an  incident 
suggested  by  the  teaching  as  to  representing  Jesus  and  God.  "  Master 
we  saw,"  etc. :  evidently  the  work  of  Jesus  had  attracted  wide  atten- 
tion. "In  thy  name":  was  he  a  disciple  of  Jesus?  The  Twelve 
thought  not  and  so  rebuked  him.  "Forbid  him  not":  note  the 


1 68  LIFE  OF   CHRIST 

broad  sympathy  of  Jesus  as  well  as  his  confidence  in  humanity. 
Vs.  40  gives  the  opposite  hemisphere  of  the  truth  stated  in  Matt.  12 : 30; 
but  it  should  be  noticed  that  Mark  is  speaking  of  one  actually  engaged 
in  benefiting  others,  not  of  one  who  is  simply  inactive  in  opposition. 
Vs.  41.  Compare  Matt.  10:42. 

Vs.  42  is  closely  connected  in  thought  with  vs.  37.  "Little  ones": 
i.  e.,  children.  "Cause  to  stumble":  by  intentionally  making  the 
Christian  life  more  difficult  to  live.  "It  were  better":  indicating  the 
dreadfulness  of  the  sin  of  inducing  a  good  man  to  do  evil.  Vs.  43 
(see  also  vss.  45  and  47,  and  cf .  Matt.  5 : 29,  30)  sets  forth  the  impor- 
tance of  choosing  the  highest  good  in  life.  It  is  better  to  lose  a  very 
valuable  member  of  one's  body  than  to  let  it  cause  one  to  do  evil. 
Jesus  is,  of  course,  speaking  thus  strongly,  not  to  establish  a  rule  in 
life  to  be  literally  obeyed,  but  to  convince  people  of  the  supreme  worth 
of  purity  and  godliness. 

i8i&  (§  81).  Matt.  18:1-35. — Vss.  1-5  are  not  quite  parallel  to 
Mark  9:33-37.  They  bring  out  the  contrast  between  Christ's  king- 
dom and  those  of  the  world  in  that  the  great  of  the  kingdom  of  heaven 
are  those  who  possess  the  child-nature,  especially  (vs.  4)  the  child's 
lack  of  selfish  ambition  to  be  greater  than  others.  Cf.  Mark  10:15; 
Luke  18:17.  The  deep  truth  of  the  greatness  of  childlikeness  is  often 
illustrated  by  unique  sympathy  between  great  men  and  children.  A 
notable  example  was  the  Duke  of  Wellington  who  in  a  private  letter 
writes : 

I  cannot  tell  you  how  much  I  enjoy  and  prize  the  affection  which  children 
have  for  me.  When  they  become  familiar  with  me  I  believe  that  they  consider 
me  one  of  themselves.  They  climb  upon  me  and  make  toys  of  my  hair  and  my 
fingers I  have  known  most  of  the  fine  ladies  about  London  as  children. 

See  an  article  about  his  rektion  to  children  in  the  Century  Magazine, 
Vol.  17;  also  Goethe,  Correspondence  with  a  Child,  and  "An 
American  Boy's  Interview  with  Gladstone,"  The  Sunday  School 
Times,  August  18,  1906.  Vs.  7.  For  a  wonderfully  just  and  noble 
application  of  this  verse  to  American  slavery,  see  Abraham  Lincoln's 
second  Inaugural  Address.  Vs.  10,  "  See  that  ye  despise  not  one  of 
these  little  ones":  there  is  emphasis  both  upon  "one "and  "little." 
"The  great  men  are  those  who  have  done  everything  thoroughly  and 
who  have  never  despised  anything,  however  small,  of  God's  making" 


TEACHINGS   CONCERNING  HUMILITY  AND  FORGIVENESS          169 

(John  Ruskin).  "Their  angels":  here  guardians  of  men  rather 
than  messengers  of  God.  See  a  similar  use  in  Acts  12:15;  Rev. 
1:20.  Jesus  uses  the  current  belief  that  there  were  such  guardian 
spirits  to  enforce  a  deep  spiritual  truth,  i.  e.,  that  the  pure  in  heart 
and  humble  in  spirit  are  especially  near  to  God. 

Vs.  12-14.  The  point  of  the  Parable  of  the  Lost  Sheep  is  the 
joy  of  its  owner  over  the  recovery  of  that  which  might  seem  to  be 
possessed  of  comparatively  little  or  almost  no  value.  So  in  God's 
eyes  the  "little  one,"  i.  e.,  the  humblest  person  who  has  come  to  him 
as  a  son,  is  received  with  joy.  Anything  else  would  be  unworthy  of 
a  father's  heart  (vs.  14). 

Vss.  15-35.  These  verses  deal  with  the  exercise  of  the  Chris- 
tian spirit  of  forgiveness.  There  is  first  described  the  method  to 
be  followed;  then  the  extent  to  which  one  should  forgive  is  stated; 
and  finally  the  duty  to  forgive  is  illustrated  by  a  parable.  Vss.  21, 
22.  The  number  suggested  by  Peter  seemed  to  him  large,  for  the 
rabbis  seem  to  have  set  three  as  the  limit;  but  the  reply  of  Jesus 
practically  removes  all  limit  to  forgiveness.  And  when  could  a 
loving  heart  refuse  to  forgive?  Vs.  23,  "Therefore"  connects  the 
parable  with  the  insistence  upon  a  readiness  to  forgive.  On  the 
interpretation  of  parables,  see  paragraph  136.  The  one  important 
analogy  here  is  found  in  the  fact  that  the  king  made  his  forgive- 
ness of  his  debtor  dependent  upon  the  latter's  forgiveness  of  the 
man  who  owed  him.  The  teaching,  therefore,  is  obvious  (vs.  35) : 
a  forgiving  spirit  is  an  indispensable  prerequisite  for  one's  being 
forgiven  by  God.  Cf.  the  Lord's  Prayer,  Matt.  6:12,  14,  15. 


182.  Questions  and  Suggestions  for  Study. — (i)*  What  was  the 
"half  shekel"  ?  (2)*  Had  Jesus  been  opposed  to  the  temple  and  its 
worship  ?  (3)  What  is  the  force  of  Jesus'  argument  ?  (4)  What 
position  as  regards  the  temple  does  he  by  implication  assume  ?  (5) 
As  a  reformer,  did  Jesus  always  begin  with  the  destruction  of  abuses  ? 
(6)  When  and  how  far  is  it  permissible  to  support  a  faulty  institution  ? 

(7)*  What  evil  was  there  in  the  ambition  of  the  disciples  to  be  first 
in  the  kingdom  of  God  ?  (8)*  What  did  Jesus  say  it  was  that  gave 
the  little  child  importance  ?  (9)  What  does  Jesus  teach  is  an  evi- 
dence that  a  man  is  friendly  to  him  ?  (10)  By  what  other  saying  of 


LIFE   OF   CHRIST 

his  does  this  need  to  be  supplemented?  (u)*  What  is  meant  by 
causing  one  "to  stumble"  ?  (12)*  In  what  language  does  Jesus  set 
forth  the  need  of  giving  up  hindrances  to  the  highest  life  ?  (13)  Are 
they  to  be  taken  literally  as  a  rule  for  life  ?  If  not,  why  not  ?  (14) 
What  figures  does  Jesus  use  to  describe  the  suffering  produced  by 
sin?  (15)  Is  the  suffering  any  less  real  because  his  language  is 
figurative  ? 

(16)  What  object-lesson  did  Jesus  give  his  disciples  in  Matt.,  chap. 
18?  (17)  What  qualities  of  the  child  fit  him  for  the  kingdom  of 
heaven?  (18)  Show  that  these  qualities  belong  to  the  character  of 
a  truly  great  man.  (19)  By  what  strong  figure  does  Jesus  show  the 
awfulness  of  hindering  a  child  in  right  living?  (20)  How  does  he 
show  the  preciousness  of  children  in  God's  sight  ? 

(21)*  How  does  Jesus  teach  we  should  try  to  win  a  brother  who 
has  done  us  harm?  (22)  What  is  meant  by  the  power  to  bind  and 
loose  ?  Cf.  Matt.  18:18  and  paragraph  1726,  last  part.  (23)*  How 
far  should  one  go  in  forgiving  one  who  wishes  forgiveness  ?  (24) 
Tell  the  story  by  which  Jesus  illustrated  the  duty  of  our  possessing 
a  forgiving  spirit.  (25)  Where  in  this  chapter  does  Jesus  show  the 
tenderness  of  his  love  ?  (26)  Where  the  breadth  of  his  view  ? 

183.  Constructive  Work. — The  student  should  write  chap,  xxii 
of  his  "Life  of  Christ, "  telling  the  incidents  which  elicited  the  teaching 
of  Jesus  and  stating  very  briefly  what  he  taught  as  to : 

1.  Avoiding  occasions  of  stumbling.          3.  Humility. 

2.  Selfish  ambition.  4.  Forgiveness. 

184.  Supplementary  Topics  for  Study. — i.  How  did  Jesus  in  his 
own  life  illustrate  his  teaching  as  to  forgiveness  ? 

Luke  22:55-62;   Mark  16:7;  John  21:15-19;   Luke  23:34. 

2.  What  sort  of  ambition  would  Jesus  approve  ? 


CHAPTER  XXIII 

DISCOURSES  AT  THE  FEAST  OF  TABERNACLES 

185  (§  82).  Christ  at  the  Feast  of  Tabernacles.  John  7: 1-52. 

[186  (§  83).  The  Woman  Taken  in  Adultery.  John  7:53— 8:  n.] 

187  (§  84).  Discourse  on  the  Light  of  the  World.  John  8: 12-30. 

1 88  (§  85).  Discourse  «u  Spiritual  Freedom.  John  8:31-59. 


DISCOURSES   AT  THE   FEAST   OF   TABERNACLES  1 71 

185  (§82).  Christ  at  the  Feast  of  Tabernacles. — John  7:1-52.— 

Vs.  i,  "after  these  things":  probably  the  reference  is  to  teachings 
given  after  the  crisis  in  Galilee  (John,  chap.  6)  and  .the  determina- 
tion of  the  Pharisees  to  put  Jesus  out  of  the  way.  Vs.  2,  "the 
Feast  of  Tabernacles":  see  paragraphs  50  (last  part),  78,  and 
Lev.  23:34-44.  This  would  make  the  time  of  this  teaching  about 
October.  Vs.  j,  "his  brethren":  the  members  of  his  own  family. 
See  paragraph  148.  We  have  no  special  information  as  to  why  they 
did  not  believe  in  him  at  this  time.  Later  they  were  among  his  dis- 
ciples (Gal.  1:19;  I  Cor.  9:5).  Vs.  6,  "my  time  ....  your  time": 
in  this  contrast  Jesus  clearly  shows  how  different  an  estimate  he  put 
upon  his  own  and  his  brothers'  work;  and,  in  vs.  7,  upon  their  char- 
acter and  his.  Vs.  8,  "I  go  not  up":  i.  e.,  not  at  once  and  for  the 
reason  you  suggest  (cf .  vs.  10).  "  My  time  is  not  fulfilled  " :  there  still 
remained  so  much  for  Jesus  to  do,  especially,  perhaps,  in  the  training 
of  his  disciples,  that  he  felt  that  the  time  for  exposing  himself  to  danger 
of  death  had  not  arrived.  Evidently  he  regarded  his  life  as  having  a 
definite  task. 

Vs.  10,  "not  publicly":  i.e.,  avoiding  such  crowds  and  popular 
excitement  as  would  certainly  have  attended  a  journey  undertaken  for 
and  filled  with  "signs"  (cf.  vs.  3).  Vs.  n,  "the  Jews":  i.e.,  those 
Jews  who  were  not  his  disciples.  Vs.  12.  The  discussion  as  to  the 
character  of  Jesus  here  mentioned  is  evidence  of  the  great  impression 
he  had  made  upon  his  countrymen.  Compare  vs.  26. 

Vss.  15-24.  It  is  not  unlikely  that  these  verses  belong  properly  in 
immediate  connection  with  5:47.  They  seem  to  continue  the  dis 
cussion  there  reported.  There  are  indications  that  the  original 
arrangement  of  some  of  the  contents  of  the  Gospel  of  John  has  been 
changed.  "Letters":  not  rudimentary  knowledge,  but  rabbinical 
learning.  As  illustrating  Jesus'  knowledge  of  the  Scriptures,  see 
Luke  4: 17  ff.  Vs.  17,  "if  any  man  willeth,"  etc. :  a  central  principle 
in  the  teaching  of  Jesus  in  the  Fourth  Gospel.  Perception  of  the  truth 
of  his  teachings  comes  to  any  man  who  honestly  endeavors  to  do  God's 
will  as  far  as  he  perceives  it.  It  was  their  unwillingness  to  follow  the 
light  they  had  that  made  the  Jews  unable  to  appreciate  Jesus.  (Cf. 
John  3:19-21,  and  especially  5:39-47.) 

Vss.  37,  38,  "if  any  man,"  etc.:  words  probably  suggested  by  the 


172  LIFE  OF  CHRIST 

fact  that  on  each  day  of  the  Feast  of  Tabernacles,  except  the  last, 
water  was  brought  in  a  golden  pitcher  from  the  Pool  of  Siloam  to  the 
temple,  in  commemoration  of  the  water  given  the  Israelites  on  then* 
journey  from  Egypt  across  the  desert  (Exod.  17:1-7).  Vss.  40, 
41  illustrate  again  how  the  same  evidence  caused  faith  or  unbelief 
according  to  the  weight  men  gave  their  preconceptions  as  to  what  the 
Christ  should  be.  This  is  even  more  striking  in  the  words  of  the 
Pharisees  to  Nicodemus  (vs.  52).  How  much  more  wise  were  those 
who  found  the  credentials  of  Christ  in  his  words  of  truth  and  power 
appealing  to  their  own  souls  (vss.  40,  46)  than  those  who  sought  these 
credentials  in  his  external  origin  (vss.  41,  52)  or  in  the  indorsement  of 
the  rulers  (vs.  48),  or  even  in  his  signs  (John  3 : 2).  This  principle  is 
of  wide  application.  Such  credentials  as  are  above  described  Drum- 
mond  and  Moody  found  in  each  other,  though  they  seemed  externally 
as  unlike  as  they  well  could  be.  See  W.  R.  Moody,  Life  0}  D.  L. 
Moody,  pp.  204-6,  306-10,  435-38.  It  is  worth  noticing  that  in  vs.  48 
we  have  evidence  that  Jesus  had  as  yet  no  open  followers  among  the 
rulers  of  the  Jews.  For  Nicodemus,  see  paragraph  79. 

186  (§83).  The  Woman  Taken  in  Adultery. — John  7:53 — 8:11. 
— This  section  is  missing  in  all  the  important  manuscripts  and  cannot 
have  been  in  the  original  text  of  the  gospel.     But  students  of  the 
gospel  history  are  generally  disposed  to  accept  the  event  as  probably 
historical,  coming  to  us  from  some  eyewitness.     It  illustrates  the 
tenderness  and  chivalry  of  Jesus  as  well  as  his  appeal  to  the  con- 
sciences of  the  woman's  accusers. 

187  (§  84).  Discourse  on  the  Light  of  the  World. — John  8:12-30. 
— Vs.  12,  "light":    a  figure  suggested  by  the  illumination  of  the 
temple  courts  by  the  great  branched  candlesticks  on  the  evenings  of 
the  feast,  which  in  turn  recalled  the  pillar  of  fire  in  the  desert  (Exod. 
13:21,  22).     The  place  where  Jesus  was  teaching  was  by  the  "treas- 
ury" (vs.  20),  i.  e.,  the  series  of  thirteen  chests  with  trumpet-shaped 
openings  intended  to  receive  gifts.     They  were  probably  in  or  near 
the  wall  separating  the  Court  of  the  Women  from  that  of  the  gentiles. 
See  plan  of  temple,  p.  80.     Vss.  13-30  contain  a  new  statement  of 
the  thought  that  the  reason  for  the  Jews'  failure  to  appreciate  Jesus 
was  moral.    The  evidence  he  submitted  to  them  would  have  been 
sufficient  had  they  not  "judged  according  to  the  flesh,"  and  thus 


DISCOURSES  AT  THE  FEAST  OF  TABERNACLES  173 

without  spiritual  sympathy.  (Review  paragraph  185,  last  part.) 
They  drew  their  thoughts  and  their  life,  not  from  God,  but  from  sinful 
sources.  This  blinds  their  religious  vision. 

188  (§  85).  Discourse  on  Spiritual  Freedom. — John  8:31-59. — 
Vs.  31,  "those  Jews  which  had  believed  on  him":  cf.  vs.  30.  Evi- 
dently their  faith  was  not  complete  or  intelligent,  for  they  had  not 
seen  the  real  significance  of  Jesus.  He  now  proceeds  to  instruct 
them.  Faith  is  to  lead  them  to  follow  his  teaching  ("abide  in  my 
word  "),  and  thus  to  moral  emancipation  through  the  truth  he  taught. 
Vs.  33,  "never  yet  been  in  bondage":  i.  e.,  been  slaves  and  so  in 
need  of  emancipation.  Their  words  show  how  far  they  were  from 
being  intelligent  disciples  of  Jesus.  They  do  not  think  of  moral 
bondage.  Vs.  34  describes  the  slavery  to  which  Jesus  made  reference 
— slavery  to  sin.  Could  there  be  a  worse  master  ? 

Vs.  37.  From  this  point  the  words  of  Jesus  were  not  addressed  to 
the  Jews  who  had  begun  to  have  faith  in  him  but  to  active  enemies. 
Vs.  39,  "the  works  of  Abraham" :  i.  e.,  the  works  of  faith.  The  cen- 
tral thought  of  the  section  vss.  37-47  is  derived  from  the  thought  "like 
father,  like  son,"  i.  e.,  a  good  man  is  like  God  and  sees  the  likeness 
of  God  in  other  good  men.  Moral  relationship  is  revealed  by  acts 
(vs.  41),  and  emotion  (vs.  42)  consistent  with  that  relationship.  Cf. 
again  paragraph  185,  last  part,  note  on  Matt.  3:9  in  paragraph  57^, 
paragraph  86,  Mark  3:31-35.  Vs.  59  indicates  that  murderous 
hostility  to  Jesus  was  fully  developed  six  months  before  it  succeeded 
in  its  object.  Cf.  John  7 :  i ;  8 : 37. 

189.  Characteristics  of  the  Third  Period  of  the  Galilean  Ministry. 
—This  third  period  of  the  Galilean  ministry,  so  called,  is  largely 
spent  in  journeys  which  carried  Jesus  into  regions  north  of  Galilee, 
and  outside  of  Jewish  territory;  to  which  is  also  added  a  journey  to 
Jerusalem.  The  inclusion  of  the  period  in  the  Galilean  ministry  is 
justified  by  the  fact  that  only  at  its  close  did  Jesus  finally  give  over 
work  in  Galilee,  and  set  his  face  toward  Jerusalem  (Mark  10 :  i ;  Luke 

9:51). 

The  events  narrated  in  John,  chap.  6,  show  why  Jesus  was  con- 
strained to  withdraw  to  so  great  an  extent  from  Galilee.  When  the 
multitude  which  one  day  was  ready  to  compel  Jesus  to  be  their  king 
is  the  next  day  reluctantly  convinced  that  his  aims  are  wholly  spiritual, 


174  LIFE   OF   CHRIST 

that  he  will  not  exercise  his  supernatural  power  for  the  furtherance  of 
worldly  and  selfish  ends,  many  of  them  turn  their  backs  upon  him. 
If  this  multitude  represents  the  people  of  Galilee,  it  is  evident  that,  for 
the  present  at  least,  evangelization  cannot  be  further  prosecuted  in 
this  region.  The  truth  has  won  its  own  and  repelled  the  rest.  The 
attitude  of  the  scribes  and  Pharisees  as  it  appears  in  Mark  7:1-23 
points  in  the  same  direction,  as  does  that  of  the  leading  Jews  at 
Jerusalem  as  portrayed  in  John,  chaps.  7  and  8.  Cf.  paragraphs 
158,  185,  and  188  (last  part). 

From  this  fact,  too,  it  is  evident  that  the  time  of  Christ's  suffering 
cannot  be  far  distant;  and  for  this  the  disciples  must  be  prepared. 
The  long  northern  journeys  not  only  provide  a  way  of  escape  from 
Galilee,  but  afford  opportunity  for  teaching  the  disciples,  clarifying 
their  thoughts,  and  preparing  their  minds  for  what  is  speedily  to 
come  to  pass.  To  this  purpose  are  the  confession  of  Peter,  Jesus' 
announcement  of  his  sufferings,  death,  and  resurrection,  and  the 
Transfiguration.  The  faith  of  the  apostles,  which  has  endured  the 
shock  of  opposition  and  defection  on  the  part  of  the  people  (John 
6:66-71),  and  which  had  risen  to  the  point  of  a  deliberate  and  explicit 
acknowledgment  of  Jesus'  messiahship  (Matt.  16:13-20),  yet  recoils 
from  the  announcement  that  Jesus  must  die  (Matt.  16:21,  22). 

The  two  ideas,  divine  messiahship  and  death  at  the  hands  of  the 
leaders  of  the  nation,  are  to  the  disciples  irreconcilable.  Yet  it  is 
needful  that  their  faith  accept  both.  AndHhis  is,  to  the  three  that 
witnessed  it,  the  lesson  of  the  Transfiguration.  On  the  mountain  they 
see  the  shining  forth  of  his  glory;  they  hear  Moses  and  Elijah  speak 
concerning  his  departure,  which  he  was  to  accomplish  at  Jerusalem; 
they  hear  the  Father's  voice  attesting  the  Lord's  divine  sonship,  and 
bidding  them  believe  his  word.  Thus  the  two  irreconcilable  ideas 
are  both  affirmed  by  unimpeachable  witnesses.  Returning  from  the 
mountain  toward  the  Sea  of  Galilee,  Jesus  repeats  the  prophecy  of 
his  death.  Though  even  now  not  fully  comprehending  his  meaning, 
they  yet  perceive  enough  to  be  deeply  sorrowful  and  no  longer  to 
contradict. 

Of  the  three  features  which  were  mentioned  under  paragraph  159 
as  characterizing  the  second  period  of  the  Galilean  ministry — active 
evangelization,  organization  of  the  kingdom,  instruction  of  the  apostles 


DISCOURSES   AT   THE   FEAST   OF   TABERNACLES  175 

— it  is  evident  that  the  third  is  most  prominent  in  the  present  period. 
If  we  should  characterize  each  of  the  three  periods  of  the  Galilean 
ministry  by  the  relation  of  Jesus  to  the  Twelve,  they  might  be  desig- 
nated thus :  first  period,  the  gathering  of  the  Twelve ;  second  period, 
their  instruction  respecting  the  nature  of  the  kingdom  and  their 
training  in  the  work  of  evangelization;  third  period,  the  beginning  of 
their  preparation  for  the  sufferings  of  Jesus. 


190.  Questions  and  Suggestions  for  Study. — (i)  How  does  the 
sixth  chapter  of  John  explain  to  us  the  situation  which  we  find 
described  in  the  early  verses  of  the  seventh  chapter?  (2)  At  what 
time  in  the  year  did  the  Feast  of  Tabernacles  occur  ?  (3)  Describe 
it  briefly,  showing  how  it  suggested  some  of  Jesus'  teaching  in  these 
two  chapters.  (4)  What  was  the  general  attitude  df  Jesus'  brothers 
toward  him?  (5)  What  did  it  become  later?  (6)  How  were  they 
wrong  in  their  advice  to  him  in  this  instance  ?  (7)*  What  was  the 
main  subject  of  Jesus'  teaching  at  the  feast  ?  (8)*  Explain  John 
7:17  and  commit  it  to  memory.  (9)  How  would  this  verse  apply  to 
one  who  felt  drawn  to  Jesus  but  did  not  understand  his  divine  nature  ? 
(10)*  Give  the  various  arguments  used  at  this  time  against  the  messiah- 
ship  of  Jesus,  (n)*  Give  those  used  in  its  favor.  (12)*  Which  of 
all  these  arguments  seems  to  you  the  strongest,  and  why?  (13) 
How  did  Nicodemus  withstand  the  enemies  of  Jesus  ?  (14)  What 
have  we  learned  about  him  before  this  ? 

(15)  On  what  ground  did  the  Jews  assail  the  trustworthiness  of 
Jesus'  testimony  as  to  himself  ?  (16)  What  did  he  reply  ?  (17)  What 
was  the  standard  in  accordance  with  which  the  Jews  were  judging  ? 
(18)  What  was  the  true  standard  ?  (19)  What  sort  of  light  comes 
from  Jesus? 

(20)  What,  according  to  Jesus,  is  the  effect  of  truth  ?  (21)  What 
of  sin?  (22)  What  work  of  Abraham  can  all  men  perform?  (23) 
What  relationship  to  good  men  may  we  have  that  is  deeper  than  the 
kinship  of  the  flesh  ?  (24)  If  we  have  this  relationship  how  shall  we 
reveal  it  ?  (25)  What  is  the  chief  reason  today  why  men  do  not 
appreciate  Jesus?  {26)  Show  from  §§  82,  84,  85  that  Jesus  was  at 
that  time  in  danger  of  his  life  and  that  he  understood  this  fully. 
(27)  How  did  this  understanding  affect  his  actions  ? 


176  LIFE 'OF  CHRIST 

191.  Constructive  Work. — The  student  should  write  chap,  xxiii  of 
his  "Life  of  Christ,"  following  the  outline  at  the  head  of  this  chapter, 
and  showing  briefly  but  clearly  the  illuminating  and  the  emancipating 
influence  of  Jesus'  teaching,  the  attitude  of  different  classes  to  him, 
and  his  relation  to  his  Father. 

192.  Supplementary  Topics  for  Study. — i.  The  Feast  of  Taber- 
nacles, its  origin  and  celebration. 

EDERSHEIM,  The  Temple,  chap,  xiv;  Life  and  Times  0}  Jesus,  Vol.  II,  pp.  148- 
50,  156-60. 

2.  The  relations  of  Jesus  with  his  family. 

193.  Review  Questions  on  the  Galilean  Ministry. — (i)  Into  what 
three  parts  is  the  Galilean  ministry  divided  ?     (Name  the  terminal 
events  as  given  in  the  part  titles.)  ^"(2)  Give  the  chapters  or  the 
sections,  or  the  chapters  and  the  sections,  of  the  first  of  the  three 
periods.  ^3)  Of  the  second.      (4)  Of  the  third.      (J)*  Name  the 
events  of  the  first  period  which  are  most  important  and  characteristic. 

Of  the  second.  (7)*  Of  the  third.  ^f8)  Describe  Jesus'  situation 
at  the  beginning  of  the  Galilean  ministry  as  respects  disciples,  reputa- 
tion, attitude  of  the  people,  attitude  of  the  leaders  of  the  people.  ^(9) 
Characterize  by  its  salient  features  the  first  period  of  the  Galilean 
ministry.  "/(io)  The  second,  (u)  The  third.  ^12)  Describe  Jesus' 
situation  at  the  end  of  the  first  period,  at  the  end  of  the  second,  at  the 
end  of  the  third.  (13)*  What  was  the  general  result  of  the  whole 
ministry  in  Galilee  ? 

(14)  What  crisis  just  before  the  third  period  of  the  Galilean  minis- 
try affected  Jesus'  action  throughout  this  third  period  ?  (15)  How  and 
where  did  Jesus  in  this  period  work  outside  of  Palestine  ?  (16)*  How 
did  this  and  other  incidents  show  Jesus'  attitude  toward  those  not 
Jews  ?  (17)  What  policy  had  Jesus  thus  far  pursued  as  to  declaring  his 
messiahship  ?  \i8)  What  change  takes  place  at  this  time  and  why  ? 
(19)  What  have  the  Twelve  yet  to  learn  as  to  his  mission  ?  (20)* 
What  made  Peter's  confession  particularly  significant?  (21)  What 
did  the  Transfiguration  teach  the  Twelve  ?  (22)  What  distinct 
progress  in  Jesus'  training  of  the  Twelve  do  you  note  during  the  last 
period  of  the  Galilean  ministry?  (23)  What  do  you  think  was 
Jesus'  reason  for  risking  his  life  by  going  to  the  Feast  of  Tabernacles 
as  he  did  ? 


PART  VII 
THE  PEREAN  MINISTRY 


CHAPTER  XXIV 

THE  DEPARTURE  FROM   GALILEE  AND  THE  MISSION 
OF  THE   SEVENTY 

195  (§  86).     The  Final  Departure  from  Galilee. 

Matt.  19:1,  2.  Mark  10:1.  Luke  9:51-62. 

Matt.  8:  [18]  19-22. 

196  (§  87).     The  Mission  of  the  Seventy.  Luke  10:1-24. 

197  (§  88).     The  Good  Samaritan.  Luke  10:25-37. 
198(189).     The  Visit  to  Martha  and  Mary.  Luke  10:38-42. 

194.  The  Records  of  the  Perean  Ministry. — The  Perean  ministry, 
so  called,  is  bounded  by  the  departure  from  Galilee  recorded  in  Matt. 
19:1;  Mark  10:1;  and  Luke  9:51  on  the  one  side,  and  on  the  other 
by  the  arrival  at  Jerusalem,  likewise  recorded  by  all  three  (Matt.  21:1; 
Mark  n:i;  Luke  19:29),  as  well  as  in  John  12:12.  Luke's  record 
covers  ten  chapters,  from  9:51  to  19:28.  Though  there  is  no  better 
order  in  which  to  study  these  events  than  that  in  which  he  has  given 
them,  yet  the  student  is  scarcely  warranted  in  laying  any  stress  on  the 
order  of  succession  and  it  is  possible  to  affirm  confidently  no  more 
than  that  there  was  in  all  probability  a  considerable  interval  between 
the  departure  from  Galilee  and  the  final  arrival  in  Jerusalem,  which 
was  occupied  by  Jesus  in  the  evangelization  of  the  regions  not  yet 
reached,  the  instruction  of  the  disciples,  and  controversy  with  the 
Jerusalem  leaders.  See  also  paragraph  195. 

195  (§  86).  The  Final  Departure  from  Galilee. — Luke  9:51-62.— 
Vs.  51,  "that  he  should  be  received  up":  leave  the  earth  for  heaven. 
" Steadfastly  set  his  face  to  go  to  Jerusalem" :  set  out  with  fixed  pur- 
pose to  go  to  the  city  where  he  knew  that  he  must  die  (Matt.  16:21; 
17:22,  23).  Vs.  52,  "a  village  of  the  Samaritans":  evidently  there- 

177 


178  LIFE   OF   CHRIST 

fore  it  was  his  intention  to  make  his  journey,  in  part  at  least,  through 
Samaria.  Mark  10:1  says,  "cometh  into  the  borders  of  Judea  and 
beyond  Jordan,"  an  expression  which  covers  the  whole  period  from 
the  departure  from  Galilee  till  the  arrival  at  Jerusalem,  and  distin- 
guishes Judea  from  Perea  ("beyond  Jordan").  Matt.  19:  i,  omitting 
the  "and"  of  Mark,  limits  the  statement  to  the  journey  through  Perea. 
Vs.  55,  "they  did  not  receive  him":  cf.  John  4:9,  20.  Vs.  54,  "bid 
fire  to  come  down":  as  one  of  the  early  church  Fathers  writes,  "the 
sons  of  thunder  (Mark  3:17)  wished  to  flash  lightning."  They  have 
not  yet  caught  the  spirit  of  Jesus'  teaching  as  given  in  Matt.  5:5,  7, 
38,  39,  but  it  is  interesting  to  note  that  within  about  five  years  one  of 
these  two  disciples  went  to  the  Samaritans  on  a  mission  of  helpfulness 
(see  Acts  8: 14,  15).  It  is  not  to  be  inferred  because  these  Samaritans 
escaped  the  immediate  visible  fires  of  vengeance,  that  they  were 
without  loss  and  punishment  in  rejecting  Jesus.  See  Matt.  18:6,  7; 
Luke  10:10-16.  Vss.  55,  56.  Compare  the  Revised  with  the  King 
James  Version,  and  note  the  omissions. 

Vss.  57-62.  These  verses  give  Jesus'  reception  of  three  would-be 
disciples.  There  could  be  no  better  comment  upon  them  than  Jesus' 
own  words  in  Luke  14:25-33.  The  call  to  follow  him  must  be  felt 
as  supreme  and  urgent  and  lesser  duties  may  be  left  to  those  spiritually 
dead.  Cf.  vs.  60  with  John  5:24;  Eph.  2:1.  We  may  well  note 
how  Jesus  adapts  himself  to  different  natures;  the  impulsive  enthu- 
siast of  vs.  57  is  curbed  by  being  told  to  count  the  cost,  the  laggard  of 
vs.  61  is  spurred  and  shamed. 

196  (§  87).  The  Mission  of  the  Seventy. — Luke  10:1-24. — Vs.  i, 
"seventy  others  ....  two  and  two  ....  into  every  city  and 
place,  whither  he  himself  was  about  to  come  " :  this  sentence  indicates 
that  Jesus  planned  an  extensive  evangelistic  tour,  intending  himself  to 
visit  not  less  thaa  thirty-five  towns,  perhaps  many  more.  Where  these 
towns  were  Luke  does  not  say  further  than  that  they  were  between 
Galilee  and  Jerusalem.  Probably  many,  perhaps  most,  of  them  lay 
in  Perea,  the  one  territory  inhabited  by  Jews  in  which  Jesus  had  as  yet 
done  little  or  no  work.  Knowing  that  the  end  of  his  life  is  near,  he 
plans  a  tour  which  shall  reach  as  fully  as  may  be  the  one  remaining 
district  of  Palestine.  This  event,  therefore,  gives  character  in  large 
part  to  the  whole  period.  On  vs.  2,  see  paragraph  1496.  Vss.  3-12 


THE  DEPARTURE   FROM   GALILEE  179 

are  very  similar  in  general  purport  to  the  instructions  to  the  Twelve 
given  in  Mark  6:8-11.  See  §64  and  paragraph  149.  Vss.  13-16 
(parallel  to  Matt.  11:20-24).  The  woes  upon  the  cities  that  did  not 
receive  him,  Chorazin,  Bethsaida,  and  Capernaum,  illustrate  both  how 
much  of  the  activity  of  Jesus  is  not  specially  recorded  in  the  gospels 
(Chorazin  is  not  even  mentioned  elsewhere),  and  how  supreme  an 
emphasis  he  put  upon  the  significance  of  the  message  which  he  brought. 
They  who  reject  Jesus  pronounce  on  themselves  a  doom  than  which 
there  can  be  none  more  severe. 

Vs.  17,  "and  the  seventy  returned  with  joy":  not  probably  all  at 
once,  but  in  pairs  from  time  to  time.  Note  their  joy  and  its  source— 
the  consciousness  of  spiritual  power  used  in  helping  others.  "  Even  the 
devils  are  subject  unto  us  in  thy  name":  i.e.,  through  fellowship 
with  Jesus  and  faith  in  him  they  had  power  over  nervous  disorders; 
cf.  paragraphs  103,  107,  i,  142.  Notable  is  the  early  transference  of 
this  power  from  Jesus  to  his  followers  and  the  number  (seventy) 
who  shared  in  it.  See  supplementary  topic  4,  below.  Vs.  18,  "I 
beheld  Satan  fallen  as  lightning":  rather,  beheld  Satan  ....  fall; 
a  highly  figurative  expression  for  his  foresight  of  the  overthrow  of 
Satan's  dominion  in  the  world.  Vs.  20,  "that  your  names  are  writ- 
ten in  heaven" :  i.  e.,  that  you  are  the  accepted  children  of  God;  this 
fundamental  fact  is  the  basis  and  guarantee  of  all  spiritual  energy 
and  is  far  more  than  the  possession  of  a  particular  form  of  power. 

Vs.  21,  "In  that  same  hour  he  rejoiced":  in  the  fact  that  not 
worldly  wisdom  and  learning  are  requisite  for  the  reception  of  the 
gospel  message  but  only  open-mindedness  and  childlike  simplicity. 
Cf.  Matt.  18:3,  4;  I  Cor.  1:26,  27.  It  is  delightful  to  think  of  Jesus 
as  stirred  with  happiness  (the  word  used  is  a  strong  one),  especially 
as  the  cross  was  now  looming  darkly  before  him.  Cf.  note  on  Luke 
9:51.  Vs.  23,  "Blessed  are  the  eyes  that  see  the  things  that  ye  see": 
note  that  these  early  disciples  had  three  full  and  unfailing  sources  of 
happiness,  viz.,  (i)  power  to  do  good  (vs.  17);  (2)  spiritual  vision, 
especially  of  new  blessings  (vss.  23,  24);  and  (3)  the  consciousness  of 
having  pleased  their  beloved  leader.  Every  one  of  these  sources  is 
open  to  the  growing  Christian  today.  How  much  more  satisfying  they 
are  than  merely  material  possession  and  progress  in  which  we  Ameri- 
cans take  so  much  pride !  See  the  kindly  and  sagacious  words  of 


180  LIFE  OF   CHRIST 

James  Bryce,  American  Commonwealth,  chap,  cxiii,  "The  Temper 
of  the  West." 

The  vss.  17-24  may  well  be  studied  and  remembered  by  young 
people  as  an  antidote  to  the  error  that  there  is  something  dull  and 
gloomy  in  religious  life  and  service. 

197  (§88).  The  Good  Samaritan. — Luke  10:25-37. — Vs.  25,  "a 
....  lawyer":  a  scribe.     "Tempted  him":  put  him  to  the  test,  not 
necessarily  maliciously.     Vs.  28,  "this  do,  and  thou  shalt  live" :  shalt 
inherit  eternal  life  (see  vs.  25).     Vs.  30,  "fell  among  robbers" :  this 
road  is  still  infested  with  robbers.     See  Underwood,  Stereograph  No. 
26.     Vs.  34,  "pouring  on  them  oil  and  wine" :  the  usual  remedies  then 
for  such  injuries.     Vs.  35,  "two  pence":  two  denarii  (cf.  paragraph 
1 550).    The  parable  (for  such  it  is  in  effect,  even  if  the  incident  actually 
occurred  as  related)  answers  the  question,  Who  is  my  neighbor,  whom 
I  am  to  love  as  myself  ?  the  answer  being,  in  effect,  that  my  neighbor 
is  anyone  whom  it  is  in  my  power  to  help  or  who  can  help  me,  no 
matter  what  barriers  may  seem  to  exist  between  him  and  me.     Cf. 
paragraph  86,  kst  part. 

Vs.  37,  "go  thou  and  do  likewise" :  i.  e.,  if  you  would  inherit  eternal 
life,  love  your  neighbor  as  yourself,  count  him  as  neighbor  whom  you 
can  help,  and  show  your  love  in  readiness  to  help.  This  is  the  same 
standard  that  is  set  up  in  the  Sermon  on  the  Mount  (see  e.  g.,  Matt. 
5:9,  14,  23,  24,  42,  44;  7 : 1-3;  and  especially  7:12),  and  here  as  there 
it  is  the  standard,  not  the  power  by  which  it  is  to  be  attained,  that 
Jesus  speaks  of.  The  emphasis  in  this  story  is  not  upon  the  "two 
pence"  (vs.  35)  but  upon  "moved  with  compassion"  (vs.  33),  "took 
care  of  him"  (vs.  34),  and  "showed  mercy"  (vs.  37),  i.  e.,  upon  the 
feeling  of  neighborliness. 

Not  what  we  give,  but  what  we  share, 
For  the  gift  without  the  giver  is  bare. 

Read  the  whole  of  this  exquisite  poem  by  Lowell,  "The  Vision  of  Sir 
Launfal."  We  have  no  better  comment  upon  what  Jesus  meant  to 
teach.  See  Annie  Payson  Call,  Power  through  Repose,  chap,  xviii. 

198  (§89).  The  Visit  to   Martha  and  Mary. — Luke  10:38-42. 
— Vs.  38,  "a  certain  village" :  cf.  John  n :  i.    See  Underwood,  Stereo- 
graph No.  27.     Vs.  39,  "sat  at  the  Lord's  feet":  as  a  pupil.     Vs.  41, 
"cumbered,"  etc. :  distracted,  drawn  hither  and  thither  by  the  details 


THE  DEPARTURE   FROM   GALILEE  l8l 

of  her  serving.  Vs.  42,  "Mary  hath  chosen  the  good  part":  i.e., 
portion,  as  at  a  banquet;  a  play  on  words,  as  if  Jesus  had  said, 
"Mary  has  chosen  the  best  food,  namely,  my  teaching."  The  words  of 
Jesus  are  a  courteous  protest  against  his  hostess'  elaborate  entertain- 
ment of  him — a  thing  which,  though  it  sprang  from  the  impulse  of 
love,  yet  both  deprived  her  of  the  benefits  of  his  presence  there  and 
really  dishonored  him  by  assuming  that  he  cared  more  for  fine  food 
than  for  the  joy  of  imparting  truth  (cf.  John  4:34). 

The  Bible  text  of  this  chapter  presents  a  singularly  charming  pic- 
ture of  the  full-orbed  manhood  of  Jesus.  We  see  him  now  resolutely 
advancing  toward  his  doom  or  sternly  rebuking  those  who  reject 
proffered  truth,  now  rejoicing  amid  his  receptive  disciples  or  rest  ing 
in  the  quiet  home  of  attentive  friends.  In  a  rapid  series  of  ten  inci- 
dents we  find  him  everywhere  adapting  himself  to  the  man  and  the 
occasion  with  consummate  skill  and  sympathy.  Wordsworth  deline- 
ates such  a  personality  in  his  "Character  of  the  Happy  Warrior." 


199.  Questions  and  Suggestions  for  Study. — (i)*  In  what  gospel 
is  there  the  fullest  account  of  the  Perean  ministry,  so  called  ?  (2) 
What  other  gospels  have  some  record  of  it  ?  (3)  Did  all  of  the  events 
of  this  period  actually  occur  in  Perea  ?  If  not,  in  what  other  regions  ? 

(4)  Explain  the  meaning  of  Luke  9:51.  (5)*  What  does  vs.  52 
imply  as  to  the  route  which  Jesus  had  intended  to  pursue  ?  (6) 
What  spirit  did  the  Samaritans  show,  and  what  the  disciples  ?  (7) 
Why  was  a  wrong  spirit  more  pardonable  in  the  Samaritans  than  in 
the  disciples  ?  (8)  What  difference  in  the  text  of  the  Revised  and 
King  James  Versions  of  vss.  55,  56  ? 

(9)  State  Jesus'  answers  to  the  three  men  who  proposed  to  follow 
him.  (10)  Explain  the  meaning  of  each  answer,  (n)  How  does 
Jesus  here  display  his  skill  as  a  teacher  ? 

(12)*  What  does  Luke  10:  i  show  as  to  Jesus'  plan  of  work  in  this 
period  ?  (13)  How  much  time  would  be  required  to  carry  out  this 
plan  ?  (14)  What  is  the  general  intent  of  Jesus'  instructions  to  these 
disciples  ?  (15)  On  what  previous  occasion  had  he  given  similar 
instructions  ?  (16)  For  what  does  Jesus  upbraid  the  cities  in  which 
he  had  labored?  (17)  What  general  principle  is  implied  in  his 
comparison  of  their  guilt  with'  that  of  Tyre  and  Sidon  ?  (18)  Sug- 


1 82  LIFE   OF   CHRIST 

gest  modern  applications  of  this  principle.  (19)  What  relationships 
are  implied  in  Luke  10:16  ?  (Cf.  Matt.  10:40;  Mark  9:37.) 

(20)  Explain  Luke  10:20.  (21)  What  is  the  meaning  of  Luke 
10 : 21  ?  (22)*  Why  did  Christ  rejoice  ?  (23)*  What  three  sources  of 
joy  had  the  Seventy  ?  (24)  Contrast  them  with  some  other  sources 
of  pleasure. 

(25)  What  led  Jesus  to  tell  the  story  of  the  merciful  Samaritan  ? 
(26)*  What  did  he  intend  to  teach  by  it?  (27)  What  other  words 
or  discourses  of  Jesus  teach  nearly  the  same  truth  ?  (28)  For  what 
did  Jesus  reprove  Martha  when  he  visited  her  house  ?  (29)*  What 
general  principle  underlies  this  reproof  ?  (30)  Wherein  is  Jesus' 
example  on  this  occasion  an  example  to  guests  in  general  ? 

(31)  Show  from  the  incidents  discussed  in  this  chapter  the  breadth 
and  depth  of  Christ's  character. 

200.  Constructive    Work. — Write   chap,    xxiv  of   your  "Life  of 
Christ,"  bringing  out  as  clearly  as  you  can  what  Jesus  set  out  to  accom- 
plish in  this  period,  explaining  the  significance  of  the  mission  of  the 
Seventy,  and  showing  briefly  how  the  events  and  teachings  of  the 
chapter  display  Christ's  character. 

201.  Supplementary  Topics  for  Study. — i.  Did  Jesus  follow  any 
systematic   plan  for  the   evangelization   of   the   different   parts   of 
Palestine  ? 

2.  The  relation  of  the  seventy  disciples  to  Jesus  as  compared  with 
that  of  the  Twelve. 

3.  The  applicability  of  Luke  10 : 23,  24  to  the  Christians  of  today. 

4.  The  therapeutic  power  of  faith. 

WORCESTER,  McCoMB,  and  CORIAT,  Religion  and  Medicine:  The  Moral  Control 
of  Nervous  Disorders,  especially  chaps,  xvi,  xvii,  xix;  JAMES,  The  Varieties  0}  Religious 
Experience,  especially  chaps,  on  "The  Religion  of  Healthy-mindedness"  and  "The 
Divided  Self;"  H.  W.  DRESSER,  Health  and  the  Inner  Lije. 


CHAPTER  XXV 

THE  HEALING  OF  THE  MAN  BORN  BLIND,  AND  OTHER  EVENTS 
IN  JERUSALEM 

202  (§  90).     Healing  of  the  Man  Born  Blind.  John,  chap.  9. 

203  (§91).     The  Good  Shepherd.  John  10:1-21. 

204  (§  92).     Christ  at  the  Feast  of  Dedication.         John  10:22-42. 


THE   HEALING   OF   THE   MAN   BORN   BLIND  183 

202  (§  90).  Healing  of  the  Man  Born  Blind. — John,  chap.  9. — 

The  narrative  of  this  chapter  falls  into  the  following  somewhat  distinct 
parts:  (i)  the  conversation  between  Jesus  and  his  disciples  con- 
cerning the  cause  of  the  man's  blindness,  etc.,  vss.  1-5;  (2)  healing 
of  the  man,  vss.  6,  7 ;  (3)  conversation  about  the  man  and  between  him 
and  his  neighbors,  vss.  8-12;  (4)  discussion  of  the  Pharisees  with 
the  man,  vss.  13-17;  (5)  discussion  with  his  parents,  vss.  18-23;  (6) 
second  discussion  of  the  Pharisees  with  the  man,  vss.  24-34;  (7) 
conversation  between  Jesus  and  the  man,  vss.  35-39;  (8)  conversation 
between  Jesus  and  the  Pharisees,  vss.  40,  41.  The  whole  narrative 
reminds  us  of  John,  chap.  5,  with  which  it  should  be  carefully 
compared. 

Vs.  7,  "the  Pool  of  Siloam":  still  existing,  and  known  as  cAin 
Silwan.  It  is  situated  outside  the  city  walls  at  the  southeastern  corner 
of  the  city.  The  ancient  wall  approached  it  much  nearer  than  the 
modern  wall  does.  Its  present  dimensions  are  eighteen  feet  from  east 
to  west,  by  fifty-five  feet  north  and  south,  and  twenty-five  feet  deep. 
It  was  formerly  much  larger.  It  is  fed  from  the  so-called  Virgin's 
Fountain,  through  a  tunnel  1,760  feet  long,  through  which  the  flow  is 
intermittent.  An  inscription  describing  the  construction  of  the 
tunnel  was  found  within  it  in  1880.  See  Underwood,  Stereograph 
No.  28. 

Vss.  24,  25.  Two  methods  of  reasoning  stand  out  here  distinctly. 
The  Pharisees  reason  that  Jesus  is  a  sinner  because  he  does  not 
observe  the  Sabbath  according  to  their  notion  of  its  proper  observance. 
The  kindliness  of  his  action  weighs  for  nothing  with  them.  Cf.  Mark 
3 : 1-6.  The  man,  with  a  lively  sense  of  Jesus'  kindness  to  him  and  of 
the  greatness  of  the  deed,  waives  the  argument  of  the  Pharisees,  and 
declares  that  Jesus  is  a  prophet  (vs.  17).  Which  reasoning  is  right  ? 
Vs.  34,  "and  they  cast  him  out" :  i.  e.,  out  of  the  synagogue  (cf.  vs.  22), 
or,  in  modern  phrase,  excluded  him  from  the  church,  excommunicated 
him.  What  was  involved  in  it  is  suggested  by  Matt.  18 : 17. 

Vs.  35,  "and  finding  him" :  as  a  shepherd  might  find  a  sheep. 
Note  the  connection  between  the  excommunication  of  the  blind  man 
and  the  allegory  of  the  Good  Shepherd  that  follows  in  chap.  10.  Jesus 
says  in  effect :  "Those  who  have  put  you  out  of  the  fold  have  no  right 
to  do  it.  I  am  the  true  shepherd  and  I  receive  you,  for  you  have  heard 


184  LIFE  OF   CHRIST 

my  voice."  Cf.  9:38  with  10:4.  At  the  same  time  he  rebukes  the 
Pharisees.  Cf.  10:1,  8,  10,  and  also  the  later  passage  10:26-29. 

The  close  connection  of  what  goes  before  and  what  follows  with  the 
central  theme,  "the  Good  Shepherd,"  makes  it  likely  that  all  that  is 
recorded  in  chaps.  9  and  10  happened  at  the  Feast  of  Dedication. 
Cf.  10:22. 

203  (§  91).  The  Good  Shepherd. — John  10:1-21. — This  dis- 
course of  Jesus  on  the  Good  Shepherd  falls  into  three  parts:  (i)  the 
marks  of  the  shepherd  in  general,  as  distinguished  from  the  thief  and 
the  robber,  vss.  1-6;  (2)  Jesus  the  door  of  the  fold,  vss.  7-9  (though 
vs.  8  anticipates  the  theme  of  the  third  part,  and  is  perhaps  out  of  its 
original  place);  (3)  Jesus  the  Good  Shepherd,  vss.  10-18.  The 
theme  is  resumed  also  in  vss.  24-29.  Cf.  also  note  on  Matt.  9:36  in 
paragraph  1496,  and  Matt.  18:12-14. 

Vss.  1-6,  contrasting  the  shepherd  and  the  robber  in  general, 
emphasize  especially  the  fact  that  the  shepherd  enters  by  the  door,  the 
porter  opening  to  him  voluntarily,  and  the  sheep  following  of  their 
own  accord,  because  they  recognize  his  voice.  The  robber,  on  the 
other  hand,  comes  in  by  stealth  or  force.  In  the  interpretation  of  the 
figure  it  must  be  remembered  that  the  shepherd  is  the  type  of  the  king 
(Jen  23 : 1-4;  Ezek.  34: 1-16;  Mic.  5 : 5),  and  of  the  messianic  king  in 
particular.  And  Jesus  is  undoubtedly  thinking  of  himself  as  the  shep- 
herd, in  contrast  with  all  who  had  sought  to  establish  their  kingdom 
by  force  (cf .  again  Jer.  23 : 1-4;  Ezek.  34 : 1-5).  His  rule,  on  the  other 
hand,  was  not  one  of  force,  but  of  love ;  he  enters  the  fold  by  the  door, 
the  porter  admitting  him,  and  his  own  sheep  gladly  following  him. 
By  this  he  is  shown  to  be  the  true  shepherd,  the  true  Messiah  of  the 
people.  A  messiahship  of  force  and  violence  is  by  that  very  fact 
a  false  messiahship.  And  yet  it  was  because  he  came  not  thus,  but  in 
meekness  and  gentleness,  that  the  leaders  of  the  people  rejected  him. 
For  the  oriental  shepherd,  see  Thomson,  The  Land  and  the  Book, 
pp.  591-96;  also  Underwood,  Stereograph  No.  6. 

Vss.  7,  p  constitute  parenthetically  a  distinct  parable  from  vss.  1-6, 
making  a  different  use  of  the  illustration  of  the  sheepfold,  and  apply- 
ing it  specifically  to  Jesus.  He  is  now  presented  as  the  door  through 
which  the  sheep  (not  the  shepherd  particularly)  enter  in.  The  two 
uses  of  the  illustration  must  not  be  confused  or  combined. 


THE  HEALING  OF  THE  MAN  BORN  BLIND  185 

Vss.  10-18,  returning  to  the  use  of  the  figure  in  vss.  1-5,  present 
Jesus  specifically  as  the  Good  Shepherd,  in  contrast  with  the  thief  and 
the  mere  hireling,  emphasizing  his  voluntary  surrender  of  his  life  for 
his  sheep.  In  this  he  is  the  exact  opposite  of  the  kings  who  preceded 
him.  Cf.  Mark  10:45.  Vs.  16  contains  one  of  the  few  instances  in 
which  Jesus  refers  to  his  work  as  extending  -beyond  the  nation  of 
Israel.  Yet  cf.  John  12:20-24;  Matt.  13:38;  and  paragraph  164. 
The  whole  section  is  a  most  impressive  presentation  of  Jesus'  concep- 
tion of  his  messiahship,  but  without  once  using  the  word  "Messiah." 

The  thought  of  Christ  as  a  shepherd  has  been  easily  understood 
and  warmly  cherished  by  the  very  humblest  of  his  followers,  especially 
perhaps  among  the  negroes.  The  following  is  part  of  a  poem  by 
Sarah  P.  M.  Greene : 

Den  de  massa  of  the  sheepfoP, 

Dat  guards  the  sheepfol'  bin, 

Goes  down  in  the  gloomerin'  meadows, 

Wha'r  de  long  night  rain  begin — 

So  he  le'  down  de  ba's  ob  de  sheepfol', 

Callin'  sof,  "Come  in.     Come  in," 

Callin'  sof',  "Come  in.     Come  in." 

Den  up  t'ro'  de  gloomerin'  meadows, 

T'ro'  de  col'  night  rain  and  win', 

And  up  t'ro'  de  gloomerin'  rain-paf, 

Wha'r  de  sleet  fa'  pie'cin'  thin, 

De  po'  los'  sheep  ob  de  sheepfol', 

Dey  all  comes  gadderin'  in. 

De  po'  los'  sheep  ob  de  sheepfol', 

Dey  all  comes  gadderin'  in. 

204  (§  92).  Christ  at  the  Feast  of  Dedication. — John  10:22-42.-- 

Vs.  22,  "the  Feast  of  Dedication" :  not  one  of  the  most  ancient  of  the 
Jewish  feasts,  but  instituted  by  Judas  Maccabaeus  in  164  B.  c.  in 
celebration  of  the  redevotion  of  the  temple  to  the  worship  of  Jehovah 
after  Antiochus  Epiphanes  had  polluted  it  by  heathen  sacrifices  (cf. 
paragraph  2).  "It  was  winter":  the  feast  began  on  the  twenty-fifth 
of  the  month  Chislev  (November-December).  Vs.  23,  "Solomon's 
porch" :  the  colonnade  on  the  east  side  of  the  temple.  Fi.  25,  "Jesus 
answered  them,  I  told  you,  and  ye  believe  not":  there  is  no  record 
in  this  gospel  that  Jesus  had  plainly  said  to  the  Jews,  "I  am  the 
Messiah,"  and  the  synoptists  imply  that  he  had  not  done  so  (Mark 
8:30;  9:9).  The  meaning  of  Jesus  is  doubtless  that  which  the 


1 86  LIFE   OF   CHRIST 

next  clause  suggests,  that  his  deeds  have  furnished  them  the  evidence, 
if  they  would  honestly  interpret  it  for  themselves.  Cf.  Matt.  16 13  and 
paragraph  167.  It  was  Jesus'  aim  always  to  show  men  what  he  was 
by  his  life,  rather  than  to  tell  them  in  words  who  he  was.  Mere  names 
would  be  of  little  significance  unless  they  stood  for  right  conceptions. 
Vs.  25,  "in  my  Father's  name":  through  fellowship  with  him  and 
with  acknowledgment  that  the  works  are  done  by  his  power  (John 
5:i9ff.;  6:38;  8:16). 

Vs.  37,  "the  Jews  took  up  stones  to  stone  him":  cf.  vs.  33;  John 
5:18;  8:58,59;  Lev.  24:16.  The  argument  of  Jesus  in  vss.  32-38  is 
this :  he  asks  for  what  work  they  are  about  to  stone  him;  they  answer : 
Not  for  works,  but  for  words.  Thou  makest  thyself  God.  Jesus 
replies:  But  my  words  are  not  blasphemous.  Even  mere  men  to 
whom  the  word  of  God  came  (vs.  35)  are  in  the  Old  Testament 
called  gods  (Ps.  82:6);  while  I,  the  Father's  special  messenger  to  the 
world,  have  called  myself  not  God  but  Son  of  God.  Will  you  stone 
me  for  what  my  works  prove  ?  Thus  here,  as  constantly,  Jesus 
drives  them  back  from  words  and  names  to  facts. 

Vs.  40,  "beyond  Jordan  into  the  place  where  John  at  first  baptized" : 
the  reference  is  probably  to  Bethany  beyond  Jordan  (John  1:28;  cf. 
paragraph  69),  the  first  place  mentioned  in  this  gospel  as  the  scene  of 
John  the  Baptist's  work.  Notice  the  incidental  testimony  of  the 
Fourth  Gospel,  in  agreement  with  Matthew  and  Mark,  that  Jesus  spent 
part  of  this  period  east  of  the  Jordan.  Cf.  paragraph  194. 


205.  Questions  and  Suggestions  for  Study. — (i)  Into  what  parts 
may  the  story  of  the  healing  of  the  man  born  blind  be  divided  ? 
(2)  Find  points  of  likeness  between  John,  chap.  5,  and  chap.  9,  as 
to  the  day  of  the  week  when  the  cure  was  made,  the  attitude  of  the 
Pharisees,  the  words  of  the  man  cured,  the  relationship  to  God  claimed 
by  Jesus,  etc.  (3)  Find  any  differences  on  these  or  other  points. 
(4)  For  what  and  how  did  the  Jews  punish  the  cured  man  ?  (5)* 
Where  is  the  Pool  of  Siloam  ?  (6)*  Describe  and  characterize  the 
conduct  of  the  Pharisees  with  reference  to  the  healed  man  and  to 
Jesus.  (7)  The  conduct  of  the  parents.  (8)*  The  conduct  of  the 
man  himself.  (9)  Why  did  the  man  cured  believe  in  Jesus  ?  (10) 
Did  he  understand  fully  who  Jesus  was  ?  (n)  Into  what  three  parts 


THE   HEALING   OF   THE   MAN   BORN   BLIND  187 

is  the  section  on  the  Good  Shepherd  (John  10:1-18)  to  be  divided  ? 
(12)  What  is  the  main  thought  of  the  first  part  ?  (13)  Of  the  second 
part?  (14)  Of  the  third?  (15)*  What  conception  of  messiah- 
ship  does  the  whole  discourse  present?  (16)  In  what  passage  in 
Mark  does  Jesus  present  the  same  thought?  (17)  To  what  does 
Jesus  refer  in  vs.  16  ?  (18)  In  what  respects  is  the  relation  between 
the  shepherd  and  his  sheep  especially  like  that  between  Jesus  and  his 
followers?  (19)  Commit  to  memory  vss.  11-16.  (20)  When  was 
the  Feast  of  Dedication  held  ?  (21)  What  was  Solomon's  porch  and 
where  was  it  ?  (22)*  What  is  the  meaning  of  Jesus'  answer  to  the 
demand  of  the  Jews  for  a  definite  statement  whether  he  was  the  Christ  ? 
(23)  Explain  the  argument  of  vss.  32-38.  (24)  To  what  place  did 
Jesus  retire  after  this  conversation  ? 

206.  Constructive  Work. — Write  out  chap,  xxv  of  your  "Life  of 
Christ,"  following  the  outline  of  sections,  but  bringing  out  clearly  the 
attitude  of  the  Jews  toward  Jesus  in  the  matter  of  his  healing  of  the 
blind  man,  and  the  bearing  of  the  words  of  Jesus  concerning  himself  as 
the  Shepherd  on  the  question  the  Jews  were  continually  asking,  viz., 
whether  he  was  the  Messiah. 

207.  Supplementary  Topics  for  Study. — i.  The  references  in  the 
Fourth  Gospel  to  localities  in  and  about  Jerusalem. 

2.  The  feasts  of  the  Jews  referred  to  in  the  Fourth  Gospel. 

3.  The  Good  Shepherd  in  literature. 

Ps.  23;  Ezek.,  chap.  34;  Isa.  40:11;  53:4-9  (for  the  relation  of  John,  chap.  10, 
to  these  Old  Testament  passages,  see  EDERSHEIM,  Vol.  II,  chap,  x) ;  The  Song  of  the 
Syrian  Guest  (published  by  Pilgrim  Press);  MILTON,  "Lycidas"  and  the  comment 
upon  it  in  RUSKIN,  Sesame  and  Lilies;  JOSEPH  ADDISON,  "The  Lord  My  Pasture 
Shall  Prepare;"  H.  W.  BAKER,  "The  King  of  Love  My  Shepherd  Is;"  W.  W.  How, 
"Lord  Thy  Children  Guide  and  Keep;"  E.  C.  CLEPHANE,  "There  Were  Ninety  and 
Nine; "  PAUL  LAURENCE  DUNBAR,  "  O  Li'l  Lamb; "  SARAH  PRATT  MCLEAN  GREENE, 
"De  Sheepfol'"  (the  last  two  are  in  E.  C.  STEDMAN'S  American  Anthology). 

4.  The  Good  Shepherd  in  art. 

Paintings  by  PLOCKHORST,  MOLITOR,  CARL  SCHONHERR,  and  others.  For  repro- 
duction and  comment  on  these,  see  list  of  books,  etc.,  given  in  paragraph  33.  See 
also  UNDERWOOD,  Stereograph  No.  6,  "By  the  Side  of  Still  Waters." 


1 88  LIFE  OF  CHRIST 

CHAPTER  XXVI 

DISCOURSES  IN  PEREA 

208  (§  93).     Discourse  on  Prayer.  Luke  11:1-13. 

209  (§  94).     Discourses  against  the  Pharisees.  Luke  11:14-54. 

[Matt.  12:22-45.]  [Mark  3:22-30.] 

210  (§  95).     Teachings  Concerning  Trust  in  God  and  Coming  Judgment. 

Luke,  chap.  12. 

211  (§  96).     The  Galileans  Slain  by  Pilate.  Luke  13:1-9. 

212  (§  97).     The  Woman  Healed  on  a  Sabbath.  Luke  13:10-21. 

213  (§  98).     The  Question  whether  Few  Are  Saved.        Luke  13:22-30. 

214  (§  99).     Reply  to  the  Warning  against  Herod.          Luke  13:31-35. 

208  (§93).  Discourse  on  Prayer. — Luke  11:1-13. — This  section 
falls  into  two  divisions:    (i)  the  Lord's  prayer;    (2)  arguments  for 
answers  to  prayer  drawn  from  human  experience.     Vs.  i.    The  exact 
time  and  place  we  cannot  fix.     Notice  that  the  request  is  suggested  by 
two  facts,  the  (often-repeated)  example  of  Jesus  and  the  instruction 
of  John,  formerly  the  teacher  of  some  of  the  disciples  of  Jesus.     Vs.  2, 
"when  ye  pray" :  these  words  do  not  mean  that  one  should  always  use 
the  following  phrases,  but  that  one  should  pray  in  the  spirit  and  for 
the  kind  of  things  here  indicated.     What  these  objects  of  prayer  are 
may  be  seen  by  an  analysis  of  the  prayer.     They  are :  (i)  a  universal 
recognition  of  God's  presence  and  character;  (2)  the  establishment  of 
fraternal  human  relations  through  the  better  relations  of  men  to  God ; 
(3)  the  satisfaction  of  legitimate  physical  needs ;   (4)  personal  fellow- 
ship with  God  through  the  forgiveness  of  sins;   (5)  protection  from 
temptation.     Vs.  5  introduces  the  first  of  two  arguments  in  favor  of 
prayer.    The  first  is  drawn  from  the  ordinary  experiences  of  neighbors. 
Vs.  ii  introduces  the  second  argument.     It  is  drawn  from  the  impulses 
of  human  fathers.     They  cannot  mock  their  children.     (The  stone 
resembled  somewhat  the  loaf  of  bread.)     Notice   how  Jesus  thus 
suggests  that  we  may  come  to  appreciate  the  moral  nature  of  God 
by  a  study  of  the  best  impulses  of  men. 

209  (§94).  Discourses  against  the  Pharisees. — Luke  11:14-54. — 
Vss.  14-26  and  29-32  are  parallel  to  passages  in  Matthew  and  Mark 
which   are    treated    in   paragraph    133.      Vss.    27,    28.     Cf.   notes 
on  Mark  3:35  in  paragraph  134,  and  on  John  8:33-44  in  para- 
graph 1 88.     Vss.  33-36  mean  that  God  has  endowed  every  man  with 


DISCOURSES  IN  PEREA  189 

an  inner  spiritual  light  and  that  if  this  is  unobscured  (vs.  33)  and 
normal  ("single,"  vs.  34)  his  whole  being  will  be  illumined  and  he  will 
respond  to  the  appeal  of  Jesus  without  any  startling  external  sign 
(vs.  29).  Vss.  37-41.  For  a  similar  discussion  with  the  Pharisees  see 
§  69  and  paragraph  158.  Vs.  42  introduces  the  first  of  a  series  of  severe 
criticisms  upon  Pharisaism.  While  rightfully  applying  the  Jewish 
law  of  tithing  (i.  e.,  giving  a  tenth;  see  Deut.  14: 22),  the  Pharisees  had 
allowed  a  regard  for  insignificant  prescriptions  to  blind  them  to  the 
fundamental  moral  principles  of  the  law.  Vs.  44,  "tombs  which  appear 
not,"  etc. :  there  was  nothing  more  ceremonially  defiling  than  a  corpse. 
Cf.  Num.  19:16.  By  his  comparison  Jesus  implies  that  the  teaching 
of  the  Pharisees  was  likely  to  injure  people  without  their  being  aware 
of  it.  Vs.  45,  "lawyers":  professional  interpreters  of  the  Jewish  law. 
Vs.  46;  cf.  Acts  15:10.  That  for  which  Jesus  censures  the  lawyers 
is  the  besetting  sin  of  all  legalists  in  religion.  Cf.  paragraph  36. 
Vss.  47,  48.  Killing  the  prophets  and  building  tombs  for  them  is  a 
division  of  labor!  The  words  are  sarcastic.  If  the  Pharisees  had 
really  been  seeking  to  honor  the  prophets,  they  would  have  observed 
their  insistence  upon  the  inner  life  and  justice  and  mercy,  rather  than 
forms.  Cf.  I  Sam.  15:22;  Ps.  51:6,  7;  Joel  2:13;  Micah  6:8. 
Vs.  53.  The  scribes  and  Pharisees  hope  for  something  treasonable 
or  some  expression  that  will  hurt  him  with  the  people.  Vs.  54,  "laying 
wait  for  him" :  note  that  in  then*  vindictive  hatred  they  add  treachery 
to  violence;  cf.  John  10:31. 

210  (§  95).  Teachings  concerning  Trust  in  God  and  Coming 
Judgment. — Luke,  chap.  12. — Vs.  i,  "to  say  unto  his  disciples  first 
of  all" :  almost  the  whole  of  this  chapter  is  uttered  with  the  immediate 
practical  purpose  of  strengthening  and  comforting  his  disciples  in  then- 
strenuous,  self-sacrificing  service  for  him.  Cf.,  however,  vss.  13  and 
54.  The  chapter  is  a  collection  of  sayings  spoken  from  time  to  time 
as  occasion  called  them  out.  It  consists  of  warnings  against  devotion 
to  self-preservation  and  the  pursuit  of  wealth  (vss.  1-21) ;  exhortations 
to  trust  the  heavenly  Father  under  all  circumstances  (vss.  22-34),  and 
to  be  active  and  faithful  in  the  service  of  the  kingdom  (vss.  35-48); 
a  forecast  of  the  struggles  resulting  from  a  devotion  to  the  principles 
of  the  kingdom  of  God  (vss.  49-53).  Key  verses  for  these  various 
topics  are  6,  7;  15;  27;  35;  51 — great  verses  which  have  molded 


1 90  LIFE   OF    CHRIST 

the  thoughts  and  inspired  the  hearts  of  Christians  through  the 
ages. 

Specially  notable  in  this  chapter  is  the  concreteness  of  Jesus'  teach- 
ing. Dealing  with  ideas  highly  spiritual  and  essentially  new  to  those 
accustomed  to  the  dry  and  formal  legalism  of  the  Jewish  teachers,  he 
finds  familiar  objects  and  actions  to  make  every  truth  plain — the 
housetops,  the  sparrows,  the  hairs  of  the  head,  etc. 

211  (§96).  The  Galileans  Slain  by  Pilate. — Luke  13:1-9.— 
We  have  no  certain  information  as  to  the  two  incidents  referred  to  but 
we  know  that  conflicts  often  occurred  between  the  turbulent  and 
fanatical  Jews  and  the  Roman  governors,  including  Pilate.  Such 
conflicts  were  especially  common  when  crowds  came  up  to  the  feasts 
inflamed  with  religious  zeal,  and  sometimes  occurred  even  in  the  temple 
inclosure.  During  the  great  feasts  a  specially  large  garrison  of  Roman 
soldiers  was  kept  in  the  Castle  of  Antonia  in  the  northwestern  part  of 
the  temple  inclosure.  See  plan  of  temple,  p.  80;  Joseph  us,  Antiquities, 
xvii,  9,  3;  Jewish  War,  ii,  9,  4,  and  especially  Acts  21:30-40. 
Vs.  i,  "The  Galileans  whose  blood  Pilate  had  mingled  with  their 
sacrifices" — i.e.,  Galileans  who  were  slain  in  Jerusalem  while  they 
were  offering  sacrifices — were  in  all  probability  Galilean  Zealots  who 
were  stirring  up  rebellion  in  the  capital  city.  As  Galileans  they 
would  not  have  been  subject  to  Pilate  unless  they  had  come  into 
Judea,  and  they  would  probably  not  have  been  disturbed  by 
him,  had  they  been  conducting  themselves  quietly.  The  charge 
against  Jesus  (Luke  23:2)  is  probably  a  reflection  of  what  had  really 
been  done  on  previous  occasions  by  other  Galileans.  With  the 
ambition  of  the  Zealots  to  drive  out  the  Romans  and  bring  in  the 
kingdom  of  God  as  they  conceived  of  it,  by  force  of  arms,  Jesus  had 
no  sympathy.  It  is  probable  that  he  intended  by  his  words  at  this  time 
not  simply  or  chiefly,  as  in  John  9 : 2,  3,  to  teach  his  hearers  that  excep- 
tional sufferings  did  not  prove  exceptional  sin,  but  rather  to  warn  them 
that  they  were  equally  guilty  with  those  who  had  already  been  put  to 
death,  and  that  if  they  did  not  turn  from  their  foolish  and  wicked 
attempt  to  set  up  the  kingdom  of  God  in  strife  and  bloodshed,  not 
simply  a  few  of  them  but  the  nation  would  perish.  This  warning  fell 
on  deaf  ears  and  in  the  Jewish  war  of  the  years  66-70,  what  Jesus 
had  warned  them  of  actually  came  to  pass. 


DISCOURSES   IN   PEREA  IQI 

Vss.  6-g  contain  a  parable  illustrating  the  longsuffering  of  God,  but 
his  inevitable  punishment  of  a  nation  that  does  not  meet  its  responsi- 
bilities. 

212  (§97).  The  Woman  Healed  on  a  Sabbath. — Luke  13:10-21. 
— Vs.  i/,  "a  spirit  of  infirmity":  a  reflection  of  the  Jewish  belief 'that 

disease  was  to  be  referred  to  demons.  Vss.  14-16  contain  another  of 
the  unanswerable  arguments  of  Jesus  against  the  pharisaic  observance 
of  the  Sabbath.  He  shows  that  it  is  a  day  which  no  act  of  mercy 
can  desecrate.  Cf.  paragraph  113.  Vs.  77.  Note  the  sharp  con- 
trast between  the  attitude  of  the  scribes  and  Pharisees  and  that  of 
the  multitude,  whose  favor  shown  to  Jesus  doubtless  quickened  the 
envy  and  animosity  of  their  former  religious  leaders.  On  vss.  18-21, 
see  paragraph  1356,  3. 

213  (§98).   The   Question  whether  Few  Are  Saved. — Luke  13: 
22-30. — Vs.  22,  "through  cities  and  villages,  teaching":  cf.    Luke 
10:1;  13:10  and  note  the  distinct  evangelistic  purpose  of  the  journey 
through  Perea  in  contrast  with  the  retirement  of  the  preceding  period 
devoted  to  teaching  the  Twelve ;  cf.  Mark  9:30,  31.   "Journeying  on 
to  Jerusalem" :  the  other  purpose  of  the  journey ;  cf.  Luke  9: 51.    His 
own  peril  and  approaching  death  do  not  absorb  the  thoughts  of  the 
Good  Shepherd.     He  must  "call  his  own  sheep"  in  Perea.     Cf.  John 
10:3.     Vss.  23-30.     The  question  as  to  how  many  should  be  saved, 
i.  e.,  join  the  messianic  kingdom,  receives  from  Jesus  an  answer  in- 
volving: (i)  the  intimation  that,  as  a  matter  of  fact,  few  were  seeking 
to  enter  the  kingdom  (vs.  24) ;  (2)  the  exhortation  to  seek  to  enter  the 
kingdom  before  it  is  too  late  (vss.  24,  25);  (3)  emphasis  upon  the 
fact  that  privilege  does  not  diminish  obligation  (vss.  26,  27);  and  (4) 
the  prophecy  that,  to  their  fearful  disappointment,  the  Jews  would  not 
possess  the  kingdom  which  they  supposed  would  be  theirs  (vss.  28-30). 
The  figure  is  that  of  a  great  feast  held  within  a  house,  entrance  to 
which  is  dependent  upon  a  genuine  acquaintance  with  the  host. 

214  (§  99).  Reply  to  the  Warning  against  Herod. — Luke  13:31- 
35. — Vs.  31,  "Herod" :  i.  e.,  the  tetrarch.     Cf.  paragraph  151.     This 
conversation  therefore  must  have  taken  place  either  in  Galilee  or  Perea. 
"Would  fain  kill  thee":  we  have  no  other  information  to  this  effect, 
but  rather  to  the  contrary  (Luke  23:$).     At  the  same  time,  Herod 
might  very  well  have  thought  of  Jesus  as  a  dangerous  successor  of 


192 


LIFE  OF   CHRIST 


John  the  Baptist.  The  words  of  the  Pharisees,  whether  a  part  of  a 
plot  or  not,  seemed  intended  to  induce  Jesus  to  leave  the  tetrarchy  of 
Herod,  and  to  go  into  Judea  where  the  hierarchy  had  more  power  and 
could  more  easily  arrest  him  (cf.  vs.  17  above).  Jesus  saw  the  danger 
that  threatened  him,  and  refused  to  hasten  his  fate  and  to  leave  his 
work  unfinished.  The  sadness  of  the  lament  over  Jerusalem  (vss. 
34,  35)  is  intensified  by  these  circumstances.  There  were  never  more 
cutting  words  than  those  of  the  last  clause  of  vs.  33.  The  one  fatal 
place  for  the  messenger  of  Jehovah  was  in  the  center  of  Jehovah-wor- 
ship. Outside  of  Jerusalem  a  prophet  was  safe !  Notice  again  Jesus' 
supreme  trust  in  his  divine  mission.  Incidentally  (vs.  34,  "how  many 
times,"  etc.)  we  have  a  hint  of  visits  made  by  Jesus  to  Jerusalem, 
but  such  visits  during  his  ministry  are  mentioned  only  by  the  Fourth 
Gospel;  cf.  John  2:13;  5:1;  7:2,10;  10:22. 

Note  throughout  Luke,  chaps,  n,  12,  13,  how  Jesus  takes  inci- 
dents and  questions  which  to  many  were  insignificant  or  irrelevant 
and  makes  them  the  occasion  of  teaching  truth  most  fundamental, 
and  pertinent  to  the  time. 


215.  Questions  and  Suggestions  for  Study. — In  studying  the 
teaching  of  Jesus  one  should  first  of  all  distinguish  between  the  form 
of  a  saying  (which  is  often  that  of  Hebrew  poetry)  and  its  real  content. 
On  the  study  of  parables,  see  paragraph  136.  Many  foolish  inter- 
pretations have  sprung  from  giving  too  much  prominence  to  single 
words  and  figures  of  speech.  " 

(i)  What  are  the  chief  classes  of  things  for  which  Jesus  taught 
his  disciples  to  pray  ?  (2)  Give  the  exact  words  of  the  Lord's  Prayer 
which  ask  for  each  of  these  classes  of  things.  (3)*  What  arguments 
does  Jesus  use  to  prove  that  God  will  answer  prayer?  (4)  What 
elements  in  man's  nature  must  in  some  way  resemble  elements  in 
God's  nature  ?  (5)  How,  then,  may  we  grow  more  like  God  ?  (See 
Matt.  5:43-48.) 

(6)  How  far  is  a  man  responsible  for  the  inner  light  that  God 
has  given  him?  (7)  What  will  this  light  do  for  him?  (8)  What 
were  the  circumstances  under  which  Jesus  accused  the  Pharisees 
of  hypocrisy?  (9)*  What  is  the  charge  he  brought  against  them 
in  Luke  11:42?  (10)  Are  Christian  people  ever  guilty  of  the 


DISCOURSES  IN  PEREA  193 

same  error?  (n)*  What  did  Jesus  say  about  the  lawyers  in  vs.  46  ? 
(12)  Are  educated  people  today  liable  to  the  same  charge?  (13) 
If  so,  how  would  Jesus  say  they  could  avoid  it  ?  (See  John  3:3-6.) 
(14)  Quote  some,  expression  from  a  Hebrew  prophet  which  is 
directly  opposed  to  the  spirit  of  the  Pharisees. 

5)  What  illustrations  does  Jesus  use  to  show  the  all-embracing 
love  of  God  ?  (16)*  What  is  it  to  "confess"  Jesus  ?  (17)  What  does 
Jesus  teach  in  Luke  12 : 13-34  about  getting  rich  ?  (18)*  What  about 
the  responsibility  of  Christians  in  Luke  12:35-48?  (19)  If  Jesus 
brings  the  suffering  and  division  described  in  vss.  49-53  into  the 
world,  how  can  he  be  called  the  "Prince  of  Peace"  ?  (20)  What 
do  you  think  was  the  principal  purpose  of  Jesus  in  uttering  the 
teachings  of  chap.  12  ?  (21)  Select  and  commit  to  memory  four  or  five 
famous  verses  which  summarize  the  various  teachings  of  this  chapter. 

(22)*  What  does  Jesus  teach  in  Luke,  chap.  13,  about  the  rela- 
tion of  suffering  and  sin  ?  (23)  What  about  God's  attitude  toward 
a  nation  that  is  not  living  up  to  its  privileges  and  responsibilities  ? 

(24)*  What 'is  Jesus'  position  as  to  doing  good  on  the  Sabbath  ? 
(25)  What  was  that  of  the  Pharisees  ? 

(26)  Describe  the  figure  Jesus  uses  in  Luke  13:22-30  to  set  forth 
the  conditions  of  entrance  into  the  kingdom  of  God.  (27)  What  is 
the  great  prerequisite  ?  (See  vss.  25-27.)  (28)*  Who  does  Jesus 
predict  will  enter  the  kingdom  ? 

(29)*  What  danger  would  have  threatened  Jesus  if  he  had  fled 
from  Herod?  (30)  What  evidence  have  we  that  Jesus  forecast  the 
future  accurately  ?  (31)  Why  did  Jerusalem  kill  the  prophets  ? 

(32)  How  did  the  whole  Perean  ministry  show  the  self -forgetful 
love  of  Jesus  ?  (33)  Give  passages  which  show  his  popularity  with 
the  people  at  this  time.  (34)  What  unfriendly  acts  of  the  scribes 
and  Pharisees  are  mentioned  in  Luke,  chaps,  n,  12,  13  ? 

216.  Constructive   Work. — Write    chap,   xxvi  of   your  "Life  of 
Christ,"  noting  especially  the  teaching  of  Jesus  as  to  (i)  prayer,  (2) 
wealth,  (3)  loyal  vigilance,  (4)  self -sacrifice,  (5)  trust  in  the  fatherliness 
of  God. 

217.  Supplementary  Topics  for  Study. — i.  The  great  dinners  of 
the  Jews. 

EDEESHEIM,  Lije  0}  Jesus,  Vol.  II,  pp.  205-11. 

X 


194  LIFE   OF   CHRIST 

2.  A  comparison  of  the  passages  from  Luke  used  in  this  chapter 
with  similar  passages  in  Matthew  and  Mark. 

The  parallel  columns  and  footnotes  of  STEVENS  AND  BURTON'S  Harmony  will 
make  this  easy. 

3.  The  qualities  as  a  teacher  which  Jesus  displays  in  Luke,  chaps. 

II,  12,  13. 


CHAPTER  XXVII 

DISCOURSES  IN  PEREA  (Continued) 

218  (§  100).  Discourse  at  a  Chief  Pharisee's  Table.  Luke  14:1-24. 

219  (§  101).  Discourse  on  Counting  the  Cost.  Luke  14:25-35. 

220  (§  102).  Three  Parables  of  Grace.  Luke,  chap.  15. 

221  (§  103).  Two  Parables  of  Warning.  Luke,  chap.  16. 

222  (§  104).  Concerning  Forgiveness  and  Faith.  Luke  17:1-10. 

218  (§  100).  Discourse  at  a  Chief  Pharisee's  Table. — Luke  14: 
1-24. — Vs.  i.  It  is  interesting  to  note  that  Jesus  did  not  refuse  to 
dine  with  the  Pharisees  though  he  knew  they  viewed  him  with  dislike 
and  suspicion.  But  with  impartiality  he  dined  also  with  publicans 
and  "sinners,"  and  this  the  Pharisees  resented.  See  Luke  15 12.  "On 
a  Sabbath" :  the  Jews  often  feasted  on  the  Sabbath.  "Watching  him" : 
probably  with  suspicion  as  well  as  curiosity.  Vs.  4.  The  Pharisees 
apparently  were  ashamed  to  air  their  heartlessness*or,  on  the  other 
hand,  were  too  morbidly  conscientious  to  say  it  was  lawful  thus  to 
break  the  Sabbath.  Vs.  5.  Jesus  here  makes  use  of  his  favorite 
method  of  attack  upon  pharisaic  pedantry,  the  appeal  to  the  excep- 
tions made  by  the  rabbis  themselves.  Cf.  Luke  13 : 15. 

Vss.  7-11  are  best  understood  by  a  reference  to  the  habits  of  the 
Jews  at  elaborate  feasts,  to  which  an  entire  vilkge  might  be  invited. 
The  guests  were  assigned  seats  (see  New  Version)  in  accordance 
with  their  social  importance,  the  most  honored  being  within  the 
house  on  the  raised  pktform,  and  the  others  being  given  places  in 
the  house  and  the  court,  while  the  beggars  and  the  dogs  disputed 
over  the  fragments  in  the  streets.  Unless  especially  conducted  by  the 
host,  each  guest  would  take  his  place  according  to  his  own  estimate  of 
his  importance  in  the  social  scale.  Jesus  uses  this  social  custom  as  an 
illustration  of  the  advantages  accruing  to  the  man  of  small  pretensions. 
Vss.  12-14  contain  advice  for  hosts.  Here,  as  in  so  many  of  the  say- 


DISCOURSES  IN  PEREA  195 

ings  of  Jesus,  we  must  make  allowance  for  the  form  of  the  statement 
(paragraph  215,  first  part).  Jesus  is  not  condemning  family  meals 
or  dinner  parties  composed  of  one's  friends,  but  is  rather  teaching  that 
hospitality  should  not  become  a  means  of  selfish  advancement  and 
should  be  extended  to  those  upon  whose  repayment  one  cannot  count. 
Vss.  15-24  contain  a  parable  suggested  by  the  complacent  remark 
of  vs.  15.  Jesus  apparently  saw  that  the  speaker  judged  that  the  Jews 
would  unquestionably  have  a  share  in  the  "great  feast"  of  the  king- 
dom. The  parable  was  intended  to  show  that  no  people  had  a 
monopoly  of  the  divine  favor.  On  the  general  principle  of  inter- 
preting the  parable,  see  paragraph  136.  It  is  customary  among  the 
Arabs  to  send  out  two  invitations  to  a  great  feast,  one  several  days 
before  the  event  and  one  on  the  morning  of  the  appointed  day.  If 
the  guest  disregards  the  second  invitation,  it  is  deemed  a  deadly 
insult. 

219  (§  101).  Discourse  on  Counting  the  Cost. — Luke  14:25-35. — 
The  illustrations  of  Jesus  here  contained  were  intended  to  prevent  the 
multitudes  from  taking  him  as  the  Christ  of  their  mistaken  hopes. 
As  such  he  would  have  been  expected  to  give  them  only  pleasures. 
The  kingdom  of  God,  Jesus  tries  to  get  them  to  see,  involved  sacrifice, 
and  no  man  should  undertake  to  join  it  unless  he  was  ready  to  endure 
suffering.     His  words,  therefore,  are  a  plea  for  calm  forethought  on 
the  part  of  any  person  who  is  considering  really  becoming  his  disciple. 
Cf.  Luke  9:57-62. 

220  (§  102).  Three  Parables  of  Grace. — Luke,   chap.    15. — The 
three  parables  contained  in  this  chapter  have  one  teaching  in  common : 
God  rejoices  at  the  repentance  of  any  man,  be  he  never  so  humble  or 
depraved.     The  occasion  of  the  teaching  is  given  by  Luke  in  vss.  i,  2. 
To  appreciate  the  attitude  of  the  Pharisees,  see  John  7 149.     The  ele- 
ments to  be  noted  in  each  parable  are :   (i)  something  apparently  of 
inferior  value  is  lost,  (2)  is  found,  and  (3)  its  recovery  is  a  source  of  joy. 
Vss.  3-7.     Note  the  comparatively  little  worth  of  one  sheep  in  a  flock 
of  a  hundred,  the  effort  made  for  its  recovery,  the  celebration  at  its 
rescue,  and  the  analogy  drawn  by  Jesus.     Vs.  5,  "he  layeth  it  on  his 
shoulders,  rejoicing" :  it  is  thus  that  the  Good  Shepherd  (John,  chap. 
10)  is  represented  in  the  early  Christian  art  of  the  catacombs  at  Rome ; 
see  Farrar,  The  Life  o]  Christ  as  Represented  in  Art,  pp.  37-49. 


196  LIFE  OF  CHRIST 

The  infant  Church!  of  love  she  felt  the  tide 
Stream  on  her  from  her  Lord's  yet  recent  grave. 
And  then  she  smiled;  and  in  the  Catacombs, 
With  eye  suffused  but  heart  inspired  true, 
On  those  walls  subterranean,  where  she  hid 
Her  head  'mid  ignominy,  death,  and  tombs, 
She  her  Good  Shepherd's  hasty  image  drew. 

— MATTHEW  ARNOLD. 

And  this  picture  of  Jesus  has  not  lost  its  power  over  the  heart  of  the 
modern  church.  Witness  the  popularity  of  the  hymn,  "The  Ninety 
and  Nine." 

Vss.  8-10.  This  parable  becomes  a  little  more  intelligible  when  one 
recalls  the  windowless  houses  of  the  masses  in  Christ's  time,  and  the 
habit  among  poor  women  of  wearing  their  little  fortunes  strung  about 
their  heads. 

Vss.  11-32  contain  perhaps  the  choicest  parable  spoken  by 
Jesus.  But  it  is  a  parable,  and  is  not  to  be  treated  in  any  other  way 
than  the  other  two.  It  cannot  safely  be  used  to  illustrate  more  than 
the  same  inestimable  teaching  as  to  God  already  given  in  vss.  7  and  10. 
But,  at  the  same  time,  it  is  far  more  eloquent  than  either  of  the  other 
two  parables.  It  is  a  son  that  was  lost,  a  father  that  rejoiced.  Vs. 
12,  "give  me  the  substance,"  etc.;  it  was  customary  for  an  aging 
father  to  divide  his  property  among  his  sons  before  his  death.  The 
younger  son  was,  therefore,  asking  only  that  the  act  be  anticipated 
in  his  case.  He  would  have  received  one-third  of  the  estate  (Deut. 
21:17).  Vs.  16,  "husks":  the  horn-shaped  pods  of  the  carob  tree. 
Vs.  17,  "came  to  himself":  the  father  could  not  find  him,  for  he  was 
lost,  but  the  son,  unlike  the  sheep  or  coin,  could  find  himself.  Note 
the  consistency  of  the  portrait :  the  very  physical  craving  that  had  led 
him  through  extravagance  into  misery  now  leads  him  toward  home. 
Vs.  20.  The  father's  impulsive  forgiveness  and  joy  (vs.  23)  mark 
the  culmination  of  the  parable.  '  Vss.  25-32,  with  their  striking  por- 
trait of  a  selfish,  Pharisee-like  man's  inability  to  think  of  anyone 
but  himself  or  see  anything  but  the  dark  past  of  his  brother,  only 
made  the  father's  love  and  gladness  over  the  recovered  son  the  more 
attractive.  And  God  loves  like  the  father. 

221  (§  103).  Two  Parables  of  Warning. — Luke,  chap.  16.— 
Both  of  the  parables  in  this  passage  are  concerned  with  the  right  use 


DISCOURSES  IN  PEREA  197 

of  wealth  (cf.  especially  vs.  14).  The  Parable  of  the  Unjust  Steward 
enforces  the  power  of  wealth  to  make  friends.  The  illustration  chosen 
is  that  of  the  agent  of  a  landed  proprietor  ("lord")  who  is  about  to  be 
discharged  for  dishonest  practices.  Vs.  6,  "Thy  bond":  probably 
better  "lease,"  in  which  the  amount  stipulated  was  evidently  paid  in 
kind;  "write  fifty" :  i.  e.,  write  fifty  in  the  lease  instead  of  the  hundred 
mentioned  in  the  first  part  of  the  verse.  By  thus  reducing  the  rent 
the  agent  would  claim  a  share  in  the  gain  accruing  to  the  tenant  (vs.  4). 
Vs.  8,  "his  lord  commended  the  unjust  steward":  the  commendation 
does  not  make  the  man's  action  honest,  but  simply  calls  attention  to 
the  fact  that  the  agent  had  prudently  used  property  to  gain  friends. 
Vs.  g.  Note  carefully  the  reading  of  the  New  Version;  "mammon  of 
unrighteousness":  treasure  or  property,  called  "of  unrighteousness" 
because  the  prevailing  use  of  wealth  is  unrighteous;  so  we  use  "filthy 
lucre"  as  a  general  term  for  money;  "into  the  eternal  tabernacles": 
i.  e.,  into  permanent  shelter  and  support.  Cf.  "into  their  houses," 
vs.  4.  Property,  Jesus  says,  should  be  wisely  used  by  his  disciples,  but 
not  for  merely  selfish  ends  ("eternal  tabernacles")  or  by  dishonest 
means.  The  last  point  is  enforced  strongly  in  vss.  10-13,  in  which 
Jesus,  by  way  of  correcting  any  possible  misunderstanding  of  his  illus- 
tration, shows  that  the  use  of  wealth  is  an  indication  of  character,  and 
that  under  all  circumstances  it  must  be  so  used  that  by  its  aid  one  may 
the  better  serve  God  (vs.  13).  Wealth  like  prudence  (vs.  8)  is  to  be 
at  his  service. 

Vss.  14-18  are  a  collection'of  sayings  of  Jesus  not  closely  connected 
in  thought.  Note  the  contempt  shown  by  the  Pharisees  for  the  teach- 
ing of  Jesus  as  to  the  right  use  of  wealth,  and  his  terrible  accusation 
of  wilful  hypocrisy  (vss.  14,  15),  both  in  the  use  of  money  and  in  the 
matter  of  divorce  (vs.  18).  Cf.  Matt.  5 : 17-20,  27-32 ;  Mark  7 : 11-13. 
On  vs.  1 6,  see  paragraph  1276. 

Vs.  19-31.  In  this  parable  Jesus  teaches  the  penalty  of  a  selfish 
use  of  wealth.  It  is  intended  to  set  forth  the  certain  punishment  of 
such  a  use,  but  its  details  are,  of  course — just  because  it  is  a  parable 
— not  to  be  taken  literally.  Vs.  23.  At  this  point  begins  the  use  of 
terms  and  ideas  as  to  the  future  life  current  among  the  Jews.  Then- 
use  by  Jesus  was  in  line  with  his  constant  adaptation  of  truth  to  the 
minds  of  his  hearers  (paragraphs  1350,  140,  4)  and  by  no  means 


198  LIFE   OF   CHRIST 

warrants  our  taking  this  story  as  a  true  picture  of  the  future  life.  Vs. 
25  contains  one  of  the  chief  elements  in  the  story,  vss.  27-31,  its 
application  to  the  people.  The  teaching  is:  Moses  and  the  prophets 
alike  taught  the  duty  of  caring  for  the  poor.  If  the  Jews  did  not 
follow  such  teachers,  their  case  was  hopeless.  Nothing  could  lead 
them  to  more  generous  action — not  even  a  man  sent  back  from  death. 
Thus  does  Jesus  answer  the  scoffings  of  vs.  14.  Wealth  selfishly  used 
brings  not  only  misery  in  this  world  to  those  who  are  poor,  but  misery 
in  the  next  to  the  selfish  rich. 

222  (§  104).  Concerning  Forgiveness  and  Faith. — Luke  17:1-10. 
— Vss.  1-4.  Jesus  here  insists  on  two  great  elements  of  his  teach- 
ing :  the  sin  of  making  the  moral  life  harder  for  others  (cf .  Matt.  18 : 6,  7 ; 
Mark  9:42)  and  the  duty  of  forgiveness.  Vs.  j,  however,  makes  it 
plain  that  Jesus  does  not  intend  that  the  most  forgiving  person  shall 
blind  himself  to  the  fact  of  sin.  In  vss.  5-10  are  contrasted  two  opposite 
conceptions  of  religion.  Vss.  5,  6  set  forth  that  of  Jesus  himself, 
faith;  and  vss.  7-10  that  of  the  Pharisees,  fulfilment  of  commands. 
To  live  the  ideal  life  taught  by  Jesus,  one  needs  to  have  within  oneself 
an  active  principle  which  will  prompt  to  deeds,  rather  than  to  submit 
to  a  lawgiver  who  will  enforce  the  precise  rule  of  the  hour.  In  the 
man  of  faith  there  is  a  power  which  is  immeasurable ;  in  the  man  of 
mere  obedience,  ability  simply  to  perform  tasks. 


223.  Questions  and  Suggestions  for  Study. — (i)  What  was  the 
objection  of  the  Pharisees  to  Jesus'  healing  a  man  on  the  Sabbath  ? 
(2)*  How  does  Jesus  justify  his  act  of  mercy?  (3)*  What  virtue 
does  Jesus  enforce  by  his  words  about  finding  one's  seat  at  a  dinner  ? 
(4)  Should  one  be  humble  for  the  sake  of  being  humble  ?  If  not, 
why  should  one  be  so  ?  (5)*  What  does  Jesus  teach  about  the  real 
nature  of  hospitality  ?  (6)  What  parable  does  Jesus  use  to  teach  who 
will  become  members  of  the  kingdom  of  God  ?  (7)  In  the  parable 
who  are  represented  by  the  man  who  made  the  supper,  the  invited 
who  made  excuses,  the  poor,  and  the  maimed  ? 

(8)  How  does  Jesus  enforce  the  need  of  counting  the  cost  before 
following  him  ?  (9)  What  is  the  relation  of  self-sacrifice  to  love  ? 

(10)*  What  truth  do  the  three  parables  of  Luke,  chap.  15,  teach  ? 
(n)  What  different  aspects  of  this  truth  does  each  parable  illustrate  ? 


THE   RAISING   OF   LAZARUS,    AND   ITS   EFFECT  199 

(12)  Show  that  the  attitude  of  the  Pharisees  was  that  of  the  elder 
brother.  (13)  Recall  other  sayings  of  Jesus  in  which  God's  love  is 
taught. 

(14)*  Give  the  Parable  of  the  Dishonest  Steward  and  point  out  the 
one  truth  that  it  illustrates.  (15)  How  does  Jesus  guard  the  parable 
from  being  interpreted  as  commending  dishonesty?  (16)*  What 
was  the  attitude  of  the  Pharisees  toward  the  teaching  of  Jesus  as  to  the 
right  use  of  wealth  ?  (17)  Contrast  the  attitude  of  Jesus  toward  the 
law  with  that  of  the  Pharisees.  Vi8)*  How  does  Jesus  illustrate 
the  misery  that  comes  from  a  selfish  use  of  wealth  ?  (19)  How  the 
fact  that  poverty  is  not  the  worst  evil  in  life  ? 

20)  How  does  Jesus  show  that  he  would  not  have  readiness  to 
forgive  make  us  look  lightly  on  sin?  (21)  How  does  the  feeling  of 
the  man  of  faith  toward  duty  differ  from  that  of  the  Pharisee  ? 

C^24.  Constructive    Work. — Write  chap,   xxvii  of  your  "Life  of 
Christ,"  bringing  out  clearly: 

1.  His  criticisms  on  the  Pharisees. 

2.  His  intense  love  toward  the  humble  and  the  lost. 

3.  His  teaching  on  the  right  use  of  wealth. 

225.  Supplementary  Topics  for  Study. — i.  The  laws  of  inherit- 
ance among  the  Jews. 

See  HASTINGS,  Dictionary  oj  the  Bible,  article  "Heir." 

2.  The  teaching  of  Jesus  as  to  wealth. 

MATHEWS,  Social  Teaching  of  Jesus,  chap,  vi;  PEABODY,  Jesus  Christ  and  the 
Social  Question,  chaps,  iv-vi. 

3.  The  dangers  to  which  religious  people  are  exposed  as  illustrated 
by  references  to  the  Pharisees  in  this  chapter. 

4.  Reference  in  the  gospels  to  specific  occasions  on  which  Jesus 
dined  with  Pharisees ;  on  which  he  dined  with  publicans  and  sinners. 


CHAPTER  XXVIII 

THE  RAISING  OF  LAZARUS,  AND  ITS  EFFECT  ON  THE  JEWS 

226  (§  105).     The  Raising  of  Lazarus.  John  n:   1-46. 

227  (§  106).     The  Withdrawal  to  Ephraim.  John  11:47-54. 

226  (§  105).     The  Raising  of  Lazarus. — John  11:1-46. — The  nar- 
rative of  the  raising  of  Lazarus  falls  into  four  parts:   (a)  the  mes- 


200  LIFE  OF   CHRIST 

sage  to  Jesus  and  the  conversation  of  Jesus  with  his  disciples,  vss.  1-16; 
(6)  the  conversation  between  Jesus  and  the  two  sisters,  vss.  17-37; 
(c)  Lazarus  called  forth  from  the  tomb,  vss.  38-44;  (d)  the  effect  on 
the  Jews,  vss.  45,  46. 

Vs.  i,  "Bethany" :  a  village  on  the  eastern  slope  of  the  Mount  of 
Olives,  now  known  as  El  cAzariyeh,  and  as  vs.  18  says,  fifteen  furlongs, 
a  little  less  than  two  miles,  from  Jerusalem.  See  more  fully  in  para- 
graph 248;  also  Underwood,  Stereograph  No.  27.  Vs.  2  refers  to  the 
event  of  John  12 : 1-3.  Vs.  6,  "he  abode  at  that  time  two  days" :  per- 
haps prayerfully  considering  whether  he  ought  at  this  time  to  risk  his 
life  by  going  so  near  Jerusalem.  See  John  10:31;  n  :8.  The  most 
noteworthy  element  of  this  part  of  the  narrative  is  Jesus'  expression 
of  confidence  that  he  could  be  in  no  real  danger  while  he  was  in  the 
path  of  duty  (vss.  8-10).  The  "twelve  hours  in  the  day"  are  the 
symbol  of  a  man's  appointed  time  of  work,  during  which  his  path  of 
duty  is  plain  before  him.  While  they  last  he  need  not  stumble.  It  is 
only  when  he  undertakes  to  go  forward  with  no  light  of  conviction 
on  his  path — in  other  words,  turns  aside  from  the  path  of  duty — that 
real  danger  begins.  Vs.  15,  "to  the  intent  ye  may  believe":  i.  e., 
believe  more  perfectly,  grow  in  faith.  Cf.  John  2:11  and  Matt.  5 :48. 
Vs.  16,  "that  we  may  die  with  him" :  a  most  interesting  indication  of 
that  growth  in  faith  and  loyalty  which  Jesus  had  been  persistently 
cultivating  in  the  Twelve.  Cf.  the  preceding  verse  and  paragraphs 
102 a,  i2oa.  This  personal  devotion,  in  spite  of  grave  errors  mental 
and  moral  (cf.  Mark  10:35-45),  gave  promise  for  the  future.  It 
must  have  been  inexpressibly  comforting  to  Jesus  while  he  was  meet- 
ing the  malignant  hatred  of  his  foes. 

In  his  conversation  with  the  sisters  (vss.  17-37)  the  effort  of  Jesus 
is  directed  toward  convincing  them  that  in  him  is  the  power  of  eternal 
life,  and  in  faith  in  him  the  guarantee  of  it.  They  already  believe 
that  he  is  the  Christ  (vs.  27),  that  he  can  cure  sickness  and  so  prevent 
death  (vss.  21,  32),  and  Martha  has  at  least  a  hope  that  God  will  in 
answer  to  his  prayer  raise  up  the  dead,  anticipating  that  resurrection 
of  the  last  day  for  which  she  looks  (vs.  24).  But  Jesus  would  have 
her  see  that  for  him  who  has  faith  in  him  the  victory  is  already  achieved ; 
that  life  in  him  is  itself  and  in  its  nature  eternal  life,  of  which  death  is 
but  an  insignificant  interruption  (vss.  25,  26).  Fellowship  with  God 


THE   RAISING   OF   LAZARUS,    AND   ITS   EFFECT  2O1 

is  the  basis  of  eternal  life  (John  17:3),  and  faith  in  Jesus  creates  such 
fellowship. 

Vss.  38-44,  which  relate  the  raising  itself,  illustrate  the  sympathy 
of  Jesus  with  sorrow,  and  indicate  the  conditions  under  which  he 
wrought  all  his  deeds  of  power.  See  especially  vs.  41,  and  cf.  John 
5:19  ff.  In  vs.  41,  "thou  heardest  me"  (not  "thou  hast  heard  me") 
may  refer  to  the  communion  with  God  suggested  in  note  on  vs.  6. 
The  narrative  as  a  whole  exhibits  the  sympathy  of  Jesus  and  sets  forth 
his  teaching  that  for  one  who  has  faith  in  him,  and  so  fellowship  with 
God,  life  is  unbroken  and  death  but  an  incident  in  an  endless  life. 

Strong  son  of  God,  immortal  Love, 

Whom  we,  that  have  not  seen  thy  face, 
By  faith,  and  faith  alone,  embrace 

Believing  where  we  cannot  prove; 

Thine  are  these  orbs  of  light  and  shade; 

Thou  madest  life  in  man  and  brute; 

Thou  madest  death;  and  lo,  thy  foot 
Is  on  the  skull  which  thou  hast  made. 

Thou  wilt  not  leave  us  in  the  dust: 

Thou  madest  man,  he  knows  not  why; 
He  thinks  he  was  not  made  to  die; 

And  thou  hast  made  him:  thou  art  just. 

—TENNYSON,  "In  Mem6riam." 

227  (§  106).  The   Withdrawal   to   Ephraim. — John   11:47-54.— 

Vs.  47,  "the  chief  priests  therefore  and  the  Pharisees":  the  chief 
priests  being  mostly  Sadducees  (Acts  5:17),  this  coalition  was  a  union 
of  two  elements  which  were  usually  antagonistic  to  one  another,  though 
there  were  representatives  of  both  parties  in  the  Sanhedrin.  Up  to 
this  time  the  opposition  to  Jesus  in  Jerusalem  had  come  from  the 
Pharisees,  though  Matthew  mentions  both  parties  as  opposing  him 
in  Galilee  (Matt.  16:1).  Now  they  unite  against  him  in  Jerusalem 
also,  and  (vs.  53)  from  this  time  seek  to  compass  his  death.  The 
reason  for  opposing  him,  given  in  vs.  48,  is  a  political  one,  and  as  such 
seems  to  reflect  the  thought  of  the  Sadducees,  though  the  Pharisees 
also,  unlike  the  Zealots,  were  averse  to  a  revolution.  What  both  alike 
feared  was  a  messianic  movement,  which  the  Romans  would  treat  as 
treason.  The  words  of  Caiaphas,  vss.  49,  50,  are,  as  an  expression  of 


202  LIFE   OF   CHRIST 

his  thought,  those  of  the  sheerest  worldly  wisdom.  Rejecting  instantly 
the  policy  of  letting  Jesus  alone,  by  which  they  might  possibly  incur 
the  displeasure  of  the  Romans,  he  proposes  to  put  him  out  of  the  way, 
judging  it  every  way  better  to  sacrifice  one  man  than  to  risk  the  peace 
of  the  nation.  To  the  evangelist  the  words  so  appropriately  and 
exactly  describe  the  actual  mission  of  Jesus  that  he  can  only  account 
for  them  as  spoken  by  inspiration,  itself  to  be  accounted  for  by  the 
sacred  office  that  Caiaphas  held.  The  conception  of  the  high  priest 
as  the  medium  of  divine  communication,  and  the  idea  of  unconscious 
prophecy,  both  belong  to  Jewish  thought. 

"The  Jews"  among  whom  Jesus  walked  no  more  (vs.  54)  are  prob- 
ably those  of  Jerusalem.  The  city  of  Ephraim  (vs.  54)  to  which  he 
retired  is  probably  the  Ophrah  (Josh.  18 : 23)  and  Ephron  or  Ephrain 
(II  Chron.  13:19)  of  the  Old  Testament,  the  probable  site  being  at 
Et-Taiyibeh,  about  four  miles  northeast  of  Bethel.  (See  Robinson, 
Bib.  Researches,  Vol.  I,  p.  447;  Smith,  Historical  Geography,  p.  352; 
and  Bible  Dictionaries.)  Jesus  had  faced  necessary  danger  to  come  to 
Bethany,  risking  his  life  for  his  friends,  but  this  task  done  he  retires, 
assured,  no  doubt,  that  the  time  had  not  yet  come  for  the  accomplish- 
ment of  his  final  task  in  his  own  death.  Cf .  John  11:9,  10. 


228.  Questions  and  Suggestions  for  Study. — (i)  Where  is  Beth- 
any? (2)  What  other  place  of  the  same  name  is  mentioned  in 
this  gospel?  (3)*  What  previous  mention  has  there  been  of  the 
family  at  Bethany  ?  (4)  Where  are  they  mentioned  later  ?  (5)  What 
reasons  were  there  for  and  what  against  Jesus'  going  to  Bethany  ?  (6) 
Relate  the  conversation  of  Jesus  with  his  disciples  when  they  heard 
the  news  that  Lazarus  was  sick.  (7)  How  was  Thomas  willing  to 
show  his  loyalty  ?  (8)  Which  comes  first,  personal  attachment  to 
a  leader  or  understanding  of  the  truth  he  stands  for  ?  Why  ?  (9)* 
State  the  important  principle  which  Jesus  expressed  concerning  duty 
and  danger.  (10)  Suggest  modern  applications  of  this  principle, 
(n)  Relate  the  conversation  between  Jesus  and  the  two  sisters. 
(12)  In  what  respect  are  the  words  of  the  two  sisters  the  same  ? 
(13)*  What  great  truth  was  Jesus  endeavoring  to  impress  upon  their 
minds?  (14)  Commit  to  memory  vss.  25  and  26.  (15)  On  what 
can  we  rest  our  hope  of  a  blessed  immortality  ?  (16)  How  did  Jesus 


FURTHER  TEACHINGS   IN  PEREA  203 

show  his  dependence  on  God  ?  (17)*  What  use  does  Jesus  make 
of  this  whole  event  ?  Cf.  vs.  42.  (18)  Make  a  list  from  this  whole 
story  of  expressions  which  show  Jesus'  love  and  sympathy. ' 

(19)*  What  was  the  twofold  effect  on  the  Jews  of  the  raising  of 
Lazarus?  (John  11:45,  47  ^0  (2O)  Whose  thought  does  vs.  48 
express  ?  Explain  it  in  the  light  of  the  political  status  of  Pales- 
tine. (21)*  What  did  Caiaphas  mean  by  his  words  in  vs.  50  ?  (22)* 
What  great  truth  does  the  evangelist  find  in  the  words  ?  (23)  Had 
Jesus  himself  perceived  and  expressed  this  truth  ?  If  so,  where  ? 
(24)  To  what  place  did  Jesus  withdraw  ?  (25)  What  motive  led  him 
to  do  so  ?  (26)  If,  as  has  already  appeared,  Jesus  had  before  this 
foreseen  that  his  death  was  necessary,  why  did  he  at  this  time  retire 
from  danger?  (27)*  In  what  attitude  toward  his  Dwn  death  does 
Jesus  appear  in  this  whole  chapter  ? 

229.  Constructive  Work. — Write  a  brief  account  of  the  raising  of 
Lazarus  (chap,  xxviii),  showing  his  feeling  toward  the  family  at 
Bethany  and  bringing  out  the  use  which  Jesus  made  of  the  events,  and 
the  relation  of  them,  in  his  mind  and  in  fact,  to  his  coming  death. 

230.  Supplementary    Topics    for   Study. — i.  The  differing  atti- 
tudes of  the  Pharisees  and  Sadducees  respectively  to  Jesus;  the  ground 
of  the  opposition  of  the  Pharisees  to  him ;  and  that  of  the  Sadducees. 

2.  The  several  instances  of  Jesus'  raising  persons  from  the  dead ; 
the  gospels  that  record  each ;   the  distinctive  characteristic  of  each. 

3.  Jewish  customs  as  to  death  and  burial. 

EDERSHEIM,  Sketches  of  Jewish  Social  Life,  pp.  168-75;  HASTINGS,  Bible  Dic- 
tionary, under  "Burial;"  THOMSON,  The  Land  and  the  Book,  under  "Funeral"  in 
Index. 

4.  The  raising  of  Lazarus  in  literature. 

BROWNING,  "An  Epistle  of  Karshish,  the  Arab  Physician;"  TENNYSON,  "In 
Memoriam,"  stanzas  xxxi-xxxiii;  EDWIN  ARNOLD,  The  Light  of  the  World,  last  chap- 
ter; N.  P.  WILLIS,  Mary  and  Lazarus. 

CHAPTER  XXIX 

FURTHER  TEACHINGS  IN  PEREA 

231  (§  107).     The  Ten  Lepers.  Luke  17:11-19. 

232  (§  108).     The  Coming  of  the  Kingdom.  Luke  17:20 — 18:8. 

233  (§  109).     The  Pharisee  and  the  Publican.  Luke  18:9-14. 

231  (§  107).  The  Ten  Lepers. — Luke  17:11-19. — Vs.  n,  "on 
their  way  to  Jerusalem  ....  through  the  midst  of  Samaria  and 


204  LIFE   OF   CHRIST 

Galilee":  see  the  American  Revised  Version,  "along  the  borders  of 
Samaria  and  Galilee."  This  language  evidently  places  Jesus  at 
some  distance  from  Jerusalem.  The  actual  chronological  order  of 
the  events  in  this  portion  of  Luke's  Gospel,  9:51 — 19:28,  is  very 
uncertain.  See  paragraph  194.  Vs.  14,  "shew  yourselves  unto  the 
priests":  see  Lev.  14:2.  Vs.  77,  "where  are  the  nine?":  their  in- 
gratitude not  only  deprived  them  of  the  richest  blessings  but  brought 
a  pang  to  the  heart  of  their  deliverer.  Vs.  18,  "stranger":  cf. 
"Samaritan,"  vs.  16,  and  paragraphs  86  and  197.  Vs.  ig,  "thy  faith 
hath  made  thee  whole":  the  incident  illustrates  again  the  principle, 
repeatedly  exemplified  in  the  gospels,  "according  to  your  faith  be 
it  unto  you."  Cf.  paragraphs  143,  144.  What  men  believed  (cf. 
vs.  14,  last  half)  Jesus  could  do  for  them,  he  wrought ;  for  the  nine 
who  believed  he  could  heal  leprosy,  physical  healing;  for  the  tenth 
who  was  quickened  through  gratitude  to  a  larger  faith,  a  correspond- 
ing spiritual  blessing.  Men's  faith  never  outran,  never  outruns,  the 
ability  of  Jesus,  or  God's  willingness,  through  him,  to  bless  them. 

232  (§  108).  The  Coining  of  the  Kingdom. — Luke  17:20 — 18:8. 
—The  first  part  of  this  section  deals  with  the  question  so  interesting 
to  all  Jesus'  contemporaries:  When  will  the  kingdom  of  heaven 
come,  and  what  are  the  signs  of  its  coming  ?  Jesus'  first  answer  is 
that  it  does  not  come  with  watching  for  it,  i.  e.,  they  will  not  see  it 
who  think  to  find  it  by  searching  for  it;  which  is  illustrated  in  the 
fact  that,  while  they  were  asking  when  it  would  come,  it  was  already 
present.  "Within  you"  (vs.  21)  is  probably  not  intended  to  empha- 
size the  internal  character  of  the  kingdom  (true  though  this  is  in  a 
sense  to  Jesus'  thought),  but  that  it  is  already  in  their  very  midst, 
{.  e.,  "among  you."  By  this  statement  Jesus  corrects  the  false  idea 
of  the  kingdom  as  a  new  political  regime,  to  be  set  up  on  some 
certain  day,  and  presents  the  kingdom  rather  as  a  new  moral  order 
which  has  already  begun.  Cf.  paragraphs  121  and  1356. 

Vss.  18:1-8,  the  Parable  of  the  Unrighteous  Judge.  This  parable 
connects  itself  with  the  coming  of  the  Messiah,  because  that  coming 
was  thought  of  as  bringing  deliverance  of  the  righteous  from  their 
oppressors.  The  teaching  of  the  parable  is  stated  in  vs.  i,  that  men 
ought  always  to  pray,  and  not  to  faint;  if  even  an  unjust  judge  will 
give  justice  at  length,  how  much  more  certainly  will  the  righteous 


FURTHER  TEACHINGS  IN  PEREA  20$ 

God ;  therefore,  though  he  seem  to  be  silent,  men  ought  to  trust  and 
wait. 

233  (§  109).  The  Pharisee  and  the  Publican. — Luke  18:9-14.— 

The  publican,  a  confessed  and  penitent  sinner,  who  can  only  cry  for 
mercy,  is  more  acceptable  to  God,  possesses  more  that  God  approves, 
than  the  Pharisee,  performing  all  the  duties  of  morality  and  religion 
according  to  the  strict  standard  of  his  strict  sect,  but  lacking  humility, 
devoid  of  the  sense  of  needing  anything  more.  The  parable  is  an 
expanded  form  of  Jesus'  teaching:  "Blessed  are  the  poor  in  spirit, 
for  theirs  is  the  kingdom  of  heaven"  (Matt.  5:3).  See  also  Ps.  51^ 
especially  vs.  17. 

The  tumult  and  the  shouting  dies, 
The  captains  and  the  kings  depart: 
Still  stands  thine  ancient  sacrifice, — 
An  humble  and  a  contrite  heart. 
Lord  God  of  hosts,  be  with  us  yet, 
Lest  we  forget, — lest  we  forget! 

—KIPLING,  "The  Recessional." 


234.  Questions  and  Suggestions  for  Study. — (i)  Tell  the  story  of 
the  ten  lepers.  (2)  What  is  the  meaning  of  Jesus  in  vs.  19  ?  (3)*  In 
what  two  respects  did  the  tenth  man  differ  from  the  other  nine  ? 
(4)  What  is  the  relation  between  these  two  differences  ?  (5)*  What 
general  principle  of  Jesus'  relation  to  men  does  the  narrative  illus- 
trate ?  (6)  What  is  the  effect  of  the  expression  of  our  gratitude 
upon  other  people  ?  (7)  What  is  the  effect  of  the  feeling  of  gratitude 
upon  ourselves  ? 

(8)  With  what  question  does  Luke  17:20,  21  deal?  (9)*  Explain 
the  meaning  of  Jesus'  answer  to  the  Pharisees,  and  the  error  it  was 
intended  to  correct.  (10)*  What  great  truth  does  Jesus  teach  in 
vss.  22-37  respecting  the  coming  of  the  Son  of  man  in  judgment? 
(n)  Is  such  a  coming  to  be  prepared  for  by  calculating  its  time,  or 
by  a  right  life  ?  (12)  What  is  the  teaching  of  the  Parable  of  the 
Unrighteous  Judge  (Luke  18:1-8)  ? 

(13)  Relate  Jesus'  parable  of  the  Pharisee  and  the  publican. 
(14)*  Explain  its  meaning.  (15)  Commit  to  memory  Luke  18:14, 
latter  half.  (16)  How  is  the  man  who  exalts  himself  humbled  ?  (17) 
How  may  a  man  who  is  conscious  of  high  character  and  good  deeds 


206  LIFE  OF   CHRIST 

keep  himself  humble?    I   Cor.   3:4-7;    10:10-12;    Luke    17:10 
Matt.  23:23. 

235.  Constructive   Work. — Write   chap,   xxix  of  your   "Life   of 
Christ,"  stating  briefly  the  incidents  and  teachings  of  §§  107-9. 

236.  Supplementary  Topics  for   Study. — i.  The   Samaritans  in 
the  thought  and  the  activities  of  Jesus. 

2.  The  publicans  in  the  ministry  of  Jesus.     Contrast  their  rela- 
tion to  the  Pharisees  with  that  of  the  Samaritans. 

3.  Specific  instances  of  gratitude  or  ingratitude  on  the  part  of 
those  who  received  favors:  from  Jesus. 


CHAPTER  XXX 

CLOSING  EVENTS  OF  THE  PEREAN  MINISTRY 

237(§iio).     Concerning  Divorce. 

Matt.  19:3-12.  Mark  10:2-12. 

238  (§  in).     Christ  Blessing  Little  Children. 

Matt.  19:13-15.  Mark  10:13-16.  Luke  18:15-17. 

239  (§  112).     The  Rich  Young  Ruler. 

Matt.  19:16 — 20:16.  Mark  10:17-31.  Luke  18:18-30. 

240  (§  113).     Christ  Foretells  His  Crucifixion. 

Matt.  20:17-19.          Mark  10:32-34.  Luke  18:31-34. 

241  (§  114).     Ambition  of  James  and  John. 

Matt.  20:20-28.  Mark  10:35-45. 

242  (§  115).     The  Blind  Men  near  Jericho. 

Matt.  20:29-34.          Mark  10:46-52.  Luke  18:35-43. 

237#  (§  II0)-  Concerning  Divorce. — Mark  10:2-12. — Vs.  2,  "is 
it  lawful" :  better,  is  it  right  ?  Of  the  mere  legality  of  divorce,  which 
was  the  husband's  own  act,  not  as  with  us  that  of  a  court,  there  could 
be  no  question.  Vs.  5,  "For  your  hardness  of  heart  he  wrote  you 
this  commandment":  that  is,  since  the  Israelites  of  his  day  had  not 
yet  come  to  feel  the  wrong  that  was  done  by  divorce,  Moses  did  not 
prohibit  but  regulated  it  (cf.  Deut.  24:1).  Whether  Moses  did 
rightly  and  wisely  in  adjusting  the  law  to  the  moral  standards  of  the 
time  Jesus  does  not  say.  He  only  states  the  fact  that  the  law  of 
Moses  did  involve  such  a  concession.  See  paragraph  1350,  last  part, 
and  Matt.  19:12,  last  clause.  Vs.  g,  "What  God  hath  joined  to- 
gether": the  principle  enunciated  here  is  that  marriage  is  right  be- 
cause based  on  the  nature  of  men  and  women  as  bestowed  upon 


CLOSING  EVENTS   OF   THE  PEREAN  MINISTRY  2oy 

them  by  God,  and  that  divorce  is  wrong  because  counter  to  this 
divinely  implanted  nature. 

2376  (§  no).  Matt.  19:3-12. — Vs.  3,  "for  every  cause":  an 
addition  to  the  question  as  found  in  Mark  which  changes  somewhat 
its  color.  As  Mark  gives  it,  the  question  pertains  simply  to  Jesus' 
attitude  toward  a  statute  of  the  Mosaic  law  (cf .  Mark's  vs.  2,  "  tempt- 
ing him").  In  Matthew  it  takes  the  form  which  it  had  in  the  con- 
troversies of  Jesus'  day.  Two  great  teachers,  both  Pharisees,  and 
living  just  before  the  time  of  Jesus,  took  opposite  ground  on  this  ques- 
tion, Shammai  holding  that  a  man  ought  to  divorce  his  wife  only  if  she 
were  guilty  of  adultery,  Hillel  teaching  that  he  might  do  it  for  any- 
thing in  her  that  displeased  him,  even  for  burning  his  dinner.  Jesus' 
answer  in  Matthew  corresponds  also  to  this  form  of  the  question, 
including  the  words  "except  for  fornication"  (vs.  9),  by  which  Jesus 
in  effect  sides  with  the  stricter  view  of  Shammai.  This  exception 
is  also  found  in  the  teaching  of  Jesus  reported  in  Matt.  5:31,  32. 
If,  as  is  probable,  the  simpler  utterance  found  in  Mark  (and  also 
in  Luke  16:18)  represents  Jesus'  teaching,  he  sided  neither  with 
Hillel  nor  with  Shammai,  but  simply  taught  that  all  divorce  was  abnor- 
mal— a  violation  of  the  true  idea  of  marriage.  It  was  not  Jesus'  way 
to  make  legislative  rules,  but  to  teach  fundamental  moral  principles, 
and  to  point  out  the  fundamental  facts  that  must  be  taken  into 
account  in  applying  these  principles.  Application  to  specific  cases 
he  left  to  others.  On  the  principles  of  Jesus'  teaching  here,  see 
Mathews,  Social  Teaching  of  Jesus,  chap,  iv ;  Burton,  Biblical  World, 
March,  1907. 

238  (§  in).  Christ  Blessing  Little  Children. — Mark  10:13-16.— 
Vs.  13,  "little  children":  simply,  "children;"  the  word  is  broad 
enough  to  cover  children  up  to  twelve  years  old  (Mark  5:39),  or 
perhaps  older.  The  custom  of  blessing  children  still  prevails  in 
Palestine;  see  Underwood,  Stereograph  No.  29,  "A  Greek  Priest 
Blessing  the  Village  Children  in  Ramah,  Palestine."  Vs.  14,  "for 
of  such  is  the  kingdom  of  God":  to  such  it  belongs;  see  American 
Revised  Version  and  Matt.  5:3,  10.  Of  course,  the  idea  that  such 
as  these  compose  the  kingdom  is  also  involved.  The  quality  of 
childlikeness,  receptivity,  and  trustfulness,  whether  found  in  a  child 
or  an  adult,  is  a  necessary  condition  of  obtaining  the  blessing  of  the 


208  LIFE^OF   CHRIST 

kingdom.  And  this  thought  is  further  emphasized  in  vs.  15,  which 
Matthew  omits  here,  but  gives  in  substance  in  18:3.  Vs.  16  is 
peculiar  to  Mark  and  is  most  valuable  as  indicating  Christ's  physical 
expression  of  the  spontaneous  joy  he  found  in  the  loveliness  of  child- 
hood. Jesus  felt  what  Beecher  described  as  "the  ineffable  bounty 
of  God  in  little  children  that  fill  the  eyes  with  such  delight  that  one 
might  for  hours  ask  only  to  gaze  upon  them."  See  also  Longfellow, 
"Children."  There  could  perhaps  be  no  better  comment  on  this 
whole  passage  than  an  extract  from  the  funeral  address  upon  Henry 
Ward  Beecher  by  Rev.  C.  H.  Hall  in  Plymouth  Church. 

On  his  last  Sunday  evening  in  this  place,  two  weeks  ago,  after  the  congrega- 
tion had  retired  from  it,  the  organist  and  one  or  two  others  were  practising  the 

hymn, 

I  heard  the  voice  of  Jesus  say, 
Come  unto  me  and  rest. 

Mr.  Beecher  remained  and  listened.  Two  street  urchins  were  prompted  to 
wander  into  the  building,  and  one  of  them  was  standing  gazing  up  at  the  organ. 
The  old  man,  laying  his  hands  on  the  boy's  head,  turned  his  face  upward  and 
kissed  him,  and  with  his  arms  about  the  two,  left  the  scene  of  his  triumphs,  his 
trials,  and  his  successes,  forever.  It  was  a  fitting  close  to  a  grand  life,  the  old 
man  of  genius  and  fame  shielding  the  little  wanderers,  great  in  breasting  tradi- 
tional ways  and  prejudices,  great,  also,  in  the  gesture  so  like  him,  that  recog- 
nized, as  did  the  Master,  that  the  humblest  and  the  poorest  were  his  brethren. 
We  bid  him  here  farewell,  but  to  me  oftenest  will  come  the  vision  of  him  passing 
out  of  yonder  door  with  his  arm  about  the  boys,  passing  on  to  the  city  of  God, 
where  he  hears  again  the  familiar  voice  of  the  Master  saying,  "Of  such  is  the 
Kingdom  of  Heaven." 

—ABBOTT  AND  HALLIDAY,  Henry  Ward  Beecher. 

239a  (§  112).  The  Rich  Young  Ruler. — Mark  10:17-31. — Vs.  17, 

"there  ran  one  to  him  and  kneeled":  the  action  here  described 
indicates  earnestness,  enthusiasm,  and  sincerity  and  helps  us  to 
understand  why  Jesus  loved  him  (vs.  21).  Vs.-  18,  "why  callcst 
thou  me  good  ?  None  is  good  save  one,  even  God " :  all  good- 
ness is  in  God,  and  in  others  only  through  fellowship  with  God. 
Jesus  does  not  deny  his  own'  fellowship  with  God  and  consequent 
goodness,  but  turns  the  young  man's  thoughts  from  the  doing  of 
external  acts  to  God  and  that  fellowship  with  him,  without  which 
there  is  no  inheritance  of  eternal  life. 

Vs.  21,  "Jesus  looking  upon  him  loved  him":    an  unveiling  of 


.CLOSING  EVENTS   OF  THE  PEREAN  MINISTRY  2OQ 

the  heart  of  Christ,  throbbing  with  desire  for  the  help  of  this  young 
man,  his  fellow,  and  not  in  age  alone.  "One  thing  thou  lackest": 
even  the  love  of  Christ  does  not  blind  him  to  the  fact  that  the  young 
man's  weakness  is  an  inordinate  trust  in  riches  (vs.  24).  Self- 
sacrificing  love,  shown  by  the  giving-up  of  his  wealth,  can  alone 
bring  him  into  fellowship  with  God  and  thus  insureieternal  life. 
"Follow  me": 

It  was  a  love  invitation.  The  eager  desire  of  the  young  man  drew  from 
Christ  this  sympathy.  He  threw  open  the  doors  of  the  morning  in  his  face  and 
let  it  shine  like  sunrise  on  the  young  man,  and  loving  him,  he  let  him  see  that 
he  loved  him.  "Come  and  be  mine,"  he  said.  It  was  the  opening  of  the  harbor 
of  the  Savior's  heart  to  the  young  man.  Had  he  accepted  that  loving  invita- 
tion, there  would  have  been  one  more  star  in  the  galaxy' of  heroes. — HENRY  WARD 
BEECHER,  Lije  of  Christ,  chap,  xxvii. 

Vss.  23-31  are  evidently  suggested  by  the  case  of  this  young  man, 
and  deal  with  the  possession  of  riches  as  a  hindrance  to  entering  the 
kingdom.  Vs.  24,  "for  them  that  trust  in  riches"  suggests  that 
riches  constitute  such  a  hindrance  because  rich  men  are  prone  to 
trust  in  their  riches  and  lose  sight  of  their  need  of  God.  Vs.  25, 
"  a  needle's  eye."  The  phrase  is  to  be  taken  literally,  not  as  referring 
to  a  gate  thus  called ;  the  whole  expression  is  a  forcible  and  impres- 
sive hyperbole.  Vs.  30,  "shall  receive  a  hundred  fold  now  in  this 
time":  not  arithmetically,  but  in  real  value  to  the  man.  Godliness 
is  a  hundred  fold  more  profitable  than  selfishness,  even  for  this  life. 

2396  (§  112).  Matt.  19: 16 — 20: 16. — The  Parable  of  the  Laborer  in 
the  Vineyard,  added  here  in  Matthew(2o:  1-16),  illustrates  the  saying, 
"But  many  shall  be  last  that  are  first;  and  first  that  are  last,"  which 
precedes  it  and  follows  it  (19 : 30;  20 : 16) .  The  teaching  of  the  parable 
is  clear  in  the  light  of  this  saying.  God  will  be  righteous  and  faith- 
ful to  his  promises  in  his  awards;  but  he  himself  is  judge  of  what 
each  man  ought  to  receive.  To  man's  judgment  the  awards  will 
often  seem  out  of  proportion  to  desert;  but  God  himself  is  the  righteous 
judge.  The  parable  finds  constant  illustration  in  life,  and  its  lesson 
is  one  most  needful  to  be  learned. 

240  (§  113).  Christ  Foretells  His  Crucifixion. — Mark  10:32-34. — 
Vs.  32,  "Jesus  was  going  before  them:  and  they  were  amazed;  and 
they  that  followed  were  afraid":  evidently  because  of  something  of 


210  LIFE  OF  CHRIST 

intensity  and  determination  in  his  manner.  As  from  the  beginning, 
so  now  Jesus  contemplates  his  coming  death  with  dread,  yet  with 
unflinching  resolution.  Cf.  paragraphs  1556,  173.  Vs.  33,  "shall 
deliver  him  unto  the  gentiles":  a  new  element  not  contained  in 
previous  predictions  (Mark  8:31;  9:31;  Luke  17:25),  yet  a  neces- 
sary consequence  of  the  political  status  of  Judea,  if  he  was  not  to  be 
slain  by  a  mob,  since  the  Jewish  court  did  not  possess  the  power 
of  life  and  death.  Matthew's  word  "crucify"  (20:19)  is  a  reference 
to  the  Roman  mode  of  punishment. 

241  (§  114).  Ambition  of  James  and  John. — Mark  10:35-45. — 
Vs.  37,  "  grant  unto  us  that  we  may  sit,  one  on  thy  right  hand,  and 
one  on  thy  left  hand,  in  thy  glory":  a  request  which  shows  both  that 
the  diciples  still  looked  for  a  political  kingdom,  and  that  these  two 
at  least  still  cherished  a  selfish  ambition  to  outrank  their  fellow- 
apostles — the  first  an  intellectual  error  the  second  a  grave  moral 
fault.  Vs.  42,  "they  which  are  accounted  to  rule":  officials,  gover- 
nors, etc.  "Lord  it  over  them":  exercise  arbitrary  authority,  ruling 
for  their  own  advantage,  not  for  the  benefit  of  the  ruled.  Vs.  43,  "  but 
it  is  not  so  among  you" :  Jesus  reverses  wholly  the  common  conception 
of  the  business  of  a  ruler.  The  ruler  is  to  serve  the  ruled :  eminence 
is  to  be  attained  by  service.  "  Shall  be  your  minister  (servant) " :  see 
paragraph  iSia.  Vs.  45,  "for  verily  the  Son  of  man  came  not  to  be 
ministered  unto,  but  to  minister":  the  duty  of  the  disciple  Jesus  en- 
forces by  his  own  example.  It  is  most  important  to  observe  that  in  all 
this  Jesus  is  setting  forth  himself  and  his  conduct  as  the  pattern  of 
life  for  his  disciples.  This  whole  verse  is  introduced  for  this  very 
purpose.  Cf.  Mark  8:34,  35,  and  the  notes  in  paragraph  173.  Jesus 
has  one  principle  and  purpose  in  life  for  himself  and  his  followers. 

It  is  inspiring  to  think  that  through  the  "constraining  love  of 
Christ"  more  than  one  of  the  "rulers  over  the  gentiles"  has  been 
first  in  being  "servant  of  all."  Such  was  William  the  Silent,  the 
Dutch  hero  whose  "  life  was  a  noble  Christian  epic." 

He  went  through  life  bearing  the  load  of  a  people's  sorrow  upon  his  shoulders 
with  a  smiling  face.  Their  name  was  the  last  word  upon  his  lips,  save  the  simple 
affirmative  with  which  the  soldier  who  had  been  battling  for  the  right  all  his 
lifetime,  commended  his  soul  in  dying  to  his  great  captain,  Christ.  The  people 
were  grateful  and  affectionate,  for  they  trusted  the  character  of  their  "Father 
William,"  and  not  all  the  clouds  that  calumny  could  collect  ever  dimmed  to 


CLOSING   EVENTS   OF  THE   PEREAN  MINISTRY  211 

their  eyes  the  radiance  of  that  lofty  mind  to  which  they  were  accustomed  in  their 
darkest  calamities  to  look  for  light.  As  long  as  he  lived  he  was  the  guiding 
star  of  a  whole  brave  nation,  and  when  he  died  the  little  children  cried  in  the 
streets. — JOHN  LOTHROP  MOTLEY,  The  Rise  of  the  Dutch  Republic,  last  chapter. 

242  (§  115).  The  Blind  Men  near  Jericho. — Mark  10:46-52.— 

Vs.  46,  "  and  they  came  to  Jericho  " :  drawing  near  therefore  to  the  end 
of  his  journey  to  Jerusalem:  cf.  Mark  10:32.  Jericho  is  only  fifteen 
miles  from  Jerusalem.  It  is  five  miles  west  of  the  Jordan  and  five 
north  of  the  Dead  Sea.  Situated  in  the  deep  gorge  of  the  Jordan  the 
city  is  not  only  low  but  cut  off  from  cooling  breezes,  and  so  intensely 
hot.  Near  by  is  the  Fountain  of  Elisha  (see  II  Kings  2:19-22) 
of  which  Josephus  writing  near  the  time  of  Christ  speaks  as 
follows : 

It  waters  a  larger  space  of  ground  than  other  waters  do,  and  passes  along 
a  plain  of  seventy  furlongs  long  and  twenty  broad;  wherein  it  affords  nourish- 
ment to  those  most  excellent  gardens  that  are  thick  set  with  trees.  There  are 
in  it  many  sorts  of  palm-trees  that  are  watered  by  it  different  from  each  other 
in  taste  and  name.  This  country  also  produces  honey  from  bees;  it  also  bears 
that  balsam  which  is  the  most  precious  of  all  the  fruits  in  that  place;  cypress  trees 
also  and  those  that  bear  myrobalanum;  so  that  he  who  should  pronounce  this 
place  to  be  divine  would  not  be  mistaken. — Jewish  War,  iv,  8. 

See  Underwood,  Stereograph  No.  n.  Vs.  47,  "Jesus,  thou  Son  of 
David":  note  that  Bartimaeus  uses  a  messianic  title;  cf.  the  first 
verse  of  the  Psalm  of  Solomon  in  paragraph  34.  Jesus  does  not 
object  to  its  use;  the  time  is  near  when  he  will  openly  declare  him- 
self the  Messiah.  Vs.  52,  "thy  faith  hath  made  thee  whole":  cf. 
paragraphs  143,  144,  and  231.  The  blind  man  proved  his  faith  by 
his  surprising  earnestness  and  importunity  (cf.  Luke  11:5-10).  The 
throng  was  great  (vs.  46);  he  was  only  a  poor  beggar,  unable  to 
reach  the  side  of  Jesus  because  of  his  blindness.  There  were  and 
are  great  numbers  of  blind  people  in  the  East  as  needy  as  Bartimaeus. 
The  crowd  was  unsympathetic  at  first  (vs.  48),  and  yet  he  got  the 
blessing  he  craved.  It  would  be  well  to  picture  the  scene  and  the 
narrative  at  its  various  stages,  noting  the  graphic  touches  of  Mark 
(e.  g.,  in  vs.  50),  and  Josephus'  description  of  the  Plain  of  Jericho, 
and  reading  the  hymn  "Jesus  of  Nazareth  Passeth  by,"  with  Long- 
fellow's "Blind  Bartimaeus. 


212  LIFE   OF   CHRIST 

243.  Questions  and  Suggestions  for  Study. — (i)  What  question 
did  the  Pharisees  put  to  Jesus  concerning  divorce?  (2)  What  was 
Jesus'  answer  as  given  in  Mark  ?  (3)  Explain  the  form  of  the  ques- 
tion and  answer  as  given  in  Matthew.  (4)*  To  what  fundamental 
fact  as  to  human  nature  does  Jesus  appeal  as  the  basis  of  his  answer 
in  both  gospels  ?  (5)  Under  what  circumstances  may  a  law  be  less 
perfect  than  the  moral  sense  of  the  law  giver  ? 

(6)  Tell  the  story  of  Jesus  and  the  children  as  recorded  in  Mark 
10:13-16.  (7)  What  words  in  Mark  indicate  that  Jesus  found 
pleasure  in  their  presence  ?  (8)  What  reason  have  we  to  be  grateful 
for  the  companionship  and  influence  of  children  ?  (9)*  In  what 
respects  are  they  like  the  ideal  citizen  of  the  kingdom  of  God  ? 

(10)  Tell  the  story  of  the  rich  young  ruler,  (n)*  What  was  the 
character  of  this  young  man  ?  Give  evidence  to  support  your  answer. 
(12)*  Why  did  Jesus  command  him  to  sell  all  that  he  had  and  give 
to  the  poor?  (13)  Would  Jesus  give  the  same  command  to  every- 
body? Justify  your  answer.  (14)  What  is  meant  by  "Come 
follow  me"  ?  (15)  Is  this  command  given  to  all?  (16)  Does  Jesus 
condemn  the  possession  of  wealth  ?  If  not,  just  what  is  it  that  he 
declares  dangerous  to  spiritual  life?  (17)  How  may  men  of  wealth 
guard  against  this  danger  to  their  own  souls  ?  (18)  How  does  the 
incident  of  the  rich  young  ruler  reveal  the  character  and  feelings  of 
Jesus?  (19)  What  is  part  of  the  "hundred  fold"  that  men  receive 
who  have  made  sacrifices  for  Christ  (Mark  10:29,  3°)?  Illustrate 
your  answer  by  concrete  examples.  (20)  What  is  the  connection  be- 
tween Matt.  20:1-16  and  what  precedes?  (21)  What  is  the  teach- 
ing of  the  parable  in  these  verses  as  to  the  difference  between  divine 
and  human  judgement  ?  (22)  What  essential  likeness  was  there  in 
the  moral  attitude  of  all  the  laborers  in  the  vineyard  ? 

(23)  Under  what  circumstances  and  in  what  language  had  Jesus 
previously  predicted  his  death  ?  (24)  What  new  element  is  there 
in  Jesus'  teaching  regarding  his  death  in  Mark  10:33?  (25)  How 
is  this  new  element  related  to  the  political  condition  of  Judea  at  this 
time? 

J^26)*  What  two  errors  betray  themselves  in  the  request  of  James 
and  John  as  given  in  Mark  10:37?  (27)  How  is  the  evil  effect  of 
one  of  these  errors  at  once  illustrated  ?  See  vs.  41.  (28)  Can  there 


CLOSING   EVENTS   OF   THE   PEREAN   MINISTRY  213 

be  united  action  among  men  without  the  leadership  of  one  man? 
(29)  Does  Jesus  object  to  leadership  among  men  or  to  selfish  exercise 
of  leadership?  (30)*  What  is  Jesus'  own  idea  of  primacy?  (31)  / 
What  is  the  difference  between  a  "boss"  and  a  leader?  (32)  Show 
how  Jesus'  life  illustrated  this  difference.  (33)*  Name  one  man  of 
recent  times  who  has  illustrated  the  principles  of  Jesus  as  given  in 
vss.  43-45,  and  show  by  events  in  his  life  how  he  has  done  it. 

(34)  Tell  the  story  of  Bartimaeus  as  vividly  as  possible.  (35)  Did 
Bartimaeus  have  simply  a  selfish  desire  for  his  own  healing  or  does 
he  show  sympathy  with  Jesus'  spiritual  mission?  Cf.  Mark  10:48, 
51,  52  and  Luke  18:43.  (36)  What  were  some  results,  other  than 
his  physical  healing,  for  him  and  for  others  ? 

(37)  Name  the  section  titles  of  this  chapter  (xxx).  (38)  In  what 
chapter  of  Mark  are  these  sections  found  ?  (39)  In  what  two  chapters 
of  Matthew  ? 

244.  Constructive   Work. — Write    chap,   xxx    of  your   "Life  of 
Christ,"  stating  very  briefly  what  Christ  taught  in  each  section.     The 
incidents  which  accompany  Christ's  teaching  are  in  this  chapter 
specially  indicative  of  his  character,  and  of  his  feelings  at  the  time 
of  the  incident.     Show  this  in  your  narrative,  and  also  the  progress 
of  events  toward  the  consummation  and  close  of  Jesus'  earthly  life. 

245.  Supplementary  Topics  for  Study. — i.  Some   literary   treat— *\ 
ments  of  childhood  that  are  in  harmony  with  Mark  10:13-16. 

See,  e.g.,  WORDSWORTH,  "Intimations  of  Immortality,"  "Alice  Fell,"  "Lucy 
Grey,"  and  "We  are  Seven;"  several  poems  of  LONGFELLOW  and  WHITTIER;  GEORGE 
ELIOT,  Silas  Marner;  and  many  passages  in  the  works  of  CHARLES  DICKENS; 
JULIA  L.  SHATTER,  "The  Little  Child,"  Harper's  Magazine,  June,  1908.  See  also 
SCUDDER,  Childhood  in  Literature  and  Art;  ANNIE  PAYSON  CALL,  Power  through 
Repose,  chap.  xi. 

2.  The  Christian  ideal  of  service  (rather  than  position  or  authority) 
in  its  effect  on  political,  social,  and  national  life. 

J.  W.  JENKS,  The  Political  and  Social  Significance  of  the  Life  and  Teaching  of 
Jesus;  SPEER,  The  Principles  of  Jesus;  MATHEWS,  The  Social  Teaching  of  Jesus. 

3.  Jericho  in  the  Old  Testament  and  in  the  New  Testament. 


214  LIFE   OF   CHRIST 


CHAPTER  XXXI 

IN  JERICHO  AND  BETHANY 

246  (§  116).     Visit  to  Zacchaeus.  Luke  19:1-10. 

247  (§  117).     Parable  of  the  Minae.  Luke  19:11-28. 

248  (§  1 1 8).     Anointing  of  Jesus  by  Mary  of  Bethany. 

Matt.  26:6-13.         Mark  14:3-9.  John  11:55 — 12:11. 

246  (§  116).  Visit  to  Zacchaeus. — Luke  19:1-10. — Vs.  i,  "Jeri- 
cho": see  paragraph  242.  Vs.  2,  "Zacchaeus,  a  chief  publican": 
i.  e.,  one  who  had  bought  the  right  to  collect  the  customs  in  the  dis- 
trict about  Jericho.  Strictly  speaking,  he  was  not  a  public  officer, 
but  a  contractor.  He  doubtless  sold  out  to  others  the  right  to  col- 
lect the  customs  at  certain  points  or  on  certain  articles  of  commerce. 
Vs.  4,  "sycomore  tree":  not  the  tree  going  by  that  name  in  this 
country,  but  the  fig-mullberry,  a  shade  tree  of  dense  foliage  often 
growing  by  the  wayside  in  Palestine.  Its  branches  come  out  near 
the  ground  and  spread  widely.  Vs.  5,  "I  must  abide  at  thy  house": 
the  rabbis  would  not  have  thought  of  making  such  a  proposal.  (Cf. 
vs.  7.)  It  was  the  helpful,  fraternal  spirit  of  Jesus  that  won  Zac- 
chaeus. 

The  sympathy  of  Jesus  was  fellow-feeling  for  all  that  is  human.  He  did 
not  talk  to  Zacchaeus  "about  his  soul,"  he  did  not  preach  to  him  about  his  sins, 
he  did  not  force  his  way  into  his  house  to  lecture  him,  he  simply  said,  "I  will 
abide  at  thy  house,"  thereby  identifying  himself  with  a  publican:  thereby  ac- 
knowledging a  publican  for  a  brother.  Zacchaeus  a  publican?  Zacchaeus  a 
sinner?  Yes;  but  Zacchaeus  is  a  man.  His  heart  throbs  at  cutting  words. 
He  has  a  sense  of  human  honor.  He  feels  the  burning  shame  'of  the  world's 
disgrace.  Lost  ?  Yes — but  the  Son  of  Man,  with  the  blood  of  the  human  race 
in  his  veins,  is  a  Brother  of  the  lost.  It  is  in  this  entire  and  perfect  sympathy 
with  all  humanity  that  the  heart  of  Jesus  differs  from  every  other  heart  that  is 
found  among  the  sons  of  men. — F.  W.  ROBERTSON,  Sermons  (first  series),  ser- 
mon v. 

Vs.  8,  "  Zacchaeus  stood  " :  the  phrase  suggests  the  definiteness  and 
seriousness  of  his  statement;  it  was  not  a  passing  remark.  He 
evidently  knew  something  of  the  teaching  of  Jesus.  Perhaps  the  fact 
that  everyone  called  him  a  "  sinner"  (vs.  7)  stung  him.  " I  give" :  not 
a  reference  to  a  past  custom,  but  a  promise  for  the  future.  On 
restoring  goods  taken  by  fraud,  see  Exod.  22:1,  4,  7;  II  Sam.  12:6. 


IN  JERICHO  AND   BETHANY  215 

Vs.  p.  Notice  that  Jesus  does  not  demand  that  he  give  away  the 
other  half  of  his  property,  and  cf.  Mark  10:21.  "Son  of  Abra- 
ham": i.e.,  an  "Israelite  indeed"  (cf.  John  1:47;  Rom.  2:28,  29, 
and  paragraph  188),  though  despised  by  his  fellow-countrymen. 
Vs.  10.  The  words  of  this  verse  are  among  the  most  precious  that 
ever  fell  from  lips  of  Jesus;  all  the  more  so  because  he  had  just 
shown  that  he  meant  all  he  said.  Cf.  the  same  teaching  in  para- 
graphs 87,  128,  220. 

247  (§  117).  Parable  of  the  Minae. — Luke  19:11-28. —  Vs.  u, 
"because  he  was  nigh  to  Jerusalem,"  etc.:  some  of  the  followers  of 
Jesus  evidently  thought  that,  amid  the  crowds  of  the  coming  Pass- 
over at  Jerusalem,  Jesus  would  declare  himself  the  Messiah  and  head 
a  revolution.  The  teaching  of  this  parable  is  that  of  patient  faith- 
fulness with  its  accompanying  reward,  as  over  against  disloyalty 
with  its  resulting  punishment.  Vs.  12,  "a  certain  nobleman,"  etc.: 
very  possibly  a  reference  to  Archelaus  and  his  journey  to  Rome  to 
obtain  a  kingdom  (Jos.,  Ant.,  xvii,  8,  i;  9,  3;  n,  4,  or  any  Bible 
Dictionary).  The  sight  of  a  palace  erected  at  Jericho  by  Archelaus 
may  have  recalled  to  Jesus  and  his  hearers  events  which  happened 
more  than  twenty- five  years  before.  Vs.  ij,  "ten  pounds":  better, 
ten  minae.  One  mina,  each  man's  share,  equaled  about  twenty 
dollars.  Vs.  23.  The  attitude  of  the  "wicked  servant"  would 
be  impossible  for  an  earnest,  faithful  man.  Vs.  26  is  designed  to 
fix  itself  in  memory  from  its  paradoxical  form.  It  contains  the 
core  of  the  teaching  of  this  parable  for  all  men  in  all  times  and  places. 
Consider,  in  the  light  of  the  whole  parable,  how  "  from  him  that  hath 
not,  even  that  which  he  hath"  can  be  taken. 

2480  (§  118).  Anointing  of  Jesus  by  Mary  of  Bethany. — Mark 
14:3-9. — Vs.  3.  On  Bethany,  see  paragraph  226.  Although  now 
a  poor  Moslem  village  of  some  forty  rude  houses,  it  is  the  largest 
place  on  the  road  from  Jericho  to  Jerusalem,  and  so  it  was  in  Jesus' 
day.  Cut  off  entirely  from  sight  of  Jerusalem  by  the  Mount  of 
Olives,  there  is  nothing  in  the  views  from  Bethany  to  suggest  the 
proximity  of  a  great  city,  and  we  can  readily  understand  Jesus' 
selection  of  a  spot  at  once  so  convenient  and  so  secluded  for  his 
lodging-place  during  these  trying  days.  Above  all  it  contained 
three  dear  friends  of  Jesus  whose  affection  gave  him  support  and 


2l6  LIFE   OF   CHRIST 

joy.  Read  again  Luke  10:38-42;  John,  chap.  n.  "A  woman": 
who  she  was  is  known  from  John  12:3.  "Alabaster  cruse":  rather, 
*an  alabaster."  The  name  of  the  material  had,  like  our  word 
"glass,"  come  to  be  the  name  of  the  vessel,  box,  or  bottle.  "Spike- 
nard": a  perfumed  oil,  the  precise  nature  of  which  is  uncertain. 
Vss.  4,  5,  "three  hundred  denarii":  $45,  but  with  purchasing  power 
of  about  $300.  From  their  point  of  view  it  did  seem  prodigal  to 
anoint  with  a  perfume  worth  a  year's  wages  of  a  laborer  (cf.  Matt. 
20:2).  But  Jesus  would  never  permit  the  spontaneous  expression  of 
love  to  be  misinterpreted.  Even  the  obligations  of  charity  are  sub- 
ject to  love.  Vs.  8,  "She  hath  done  what  she  could":  she  could 
not  keep  suffering  away  from  her  Master,  but  she  could  help  to 
prepare  him  for  it  by  showing  her  whole-hearted  devotion.  The 
head  that  was  to  bear  the  thorny  crown  of  hate  was  now  fragrant 
with  the  spikenard  of  her  love.  Vs.  g.  Henry  Ward  Beecher  (Life 
of  Christ,  chap,  xxx)  thus  interprets  this  verse:  "There  shall  not  be 
a  child  born  in  Christendom  after  my  time  that  shall  not  know  the 
value  I  put  upon  a  heart-throb,  an  enthusiasm,  a  sentiment,  a  minis- 
tration of  the  soul." 

2486  (§  118).  John  11:55 — 12:11. — Vs.  55,  "to  purify  them- 
selves": see  Num.  9:10.  Some  purifications  required  a  week's 
residence  in  Jerusalem.  Vs.  57  shows  the  danger  to  which  Jesus 
was  exposed  in  going  to  Jerusalem;  for  by  "chief  priests  and 
Pharisees"  is  probably  meant  the  Sanhedrin.  Vs.  i,  "Therefore," 
carries  one  back  to  the  main  thought  of  the  preceding  verses,  i.e.,  the 
approach  of  Passover.  "  Six  days  " :  as  Passover  fell  on  Thursday, 
Jesus  must  have  arrived  in  Bethany  on  Friday.  The  supper 
probably  occurred  on  Saturday,  the  Jew's  Sabbath.  Vs.  2,  "Martha 
served":  see  Luke  10:40,  and  note  that  here  as  there  the  two  sisters 
are  true  to  their  diverse  natures  and  show  their  love  for  Jesus  in 
different  ways. 

Within  this  haunt  of 'Jesus  were  found  the  two  people  who  make  the  com- 
plement of  religion — Martha,  the  type  of  action,  and  Mary,  of  meditation.  They 
stand  together  in  the  great  affairs  of  the  church.  St.  Peter  and  St.  John,  Eras- 
mus and  Luther;  both  are  the  friends  of  Jesus,  and  the  helpers  of  the  world. — 
DR.  JOHN  WATSON,  Life  oj  the  Master,  p.  227. 

Note  that  the  supper  was  not  in  the  home  of  Lazarus  but  in  that  of 


IN  JERICHO   AND   BETHANY  21 7 

Simon  (cf.  Mark  14:3),  Lazarus  being  a  guest.  The  fact  of  the 
presence  of  Lazarus  and  Jesus  together  at  the  supper  is  skilfully  used 
in  the  following: 

Her  eyes  are  homes  of  silent  prayer, 

Nor  other  thought  her  mind  admits 

But,  he  was  dead,  and  there  he  sits, 
And  he  that  brought  him  back  is  there. 

Then  one  deep  love  doth  supersede 

All  others,  when  her  ardent  gaze 

Roves  from  the  living  brother's  face, 
And  rests  upon  the  Life  indeed. 

All  subtle  thought,  all  curious  fears, 
Borne  down  by  gladness  so  complete, 
She  bows,  she  bathes  the  Saviour's  feet 

With  costly  spikenard  and  with  tears. 

— TENNYSON,  "In  Memoriam,"  xxxii. 

Vs.  6  contains  the  evangelist's  explanation  of  the  question  of  'Judas. 
It  is  in  harmony  with  the  subsequent  act  of  Judas. 

Vss.  Q-II  show  that  the  fears  of  the  Jews  as  expressed  in  John 
11:47,  4-8  were  being  realized  and  help  us  to  understand  the  close 
connection  between  the  raising  of  Lazarus  and  the  death  of  Jesus. 

249.  Characteristics  of  the  Perean  Ministry. — There  is  a  striking 
diversity  in  the  space  given  to  this  ministry  in  the  several  gospels. 
Mark's  record  occupies  one  chapter,  Matthew's  two,  while  Luke's 
extends  through  ten  chapters,  and  contains  some  of  the  most  inter- 
esting events  of  Jesus'  life  and  some  of  his  most  precious  teachings. 
It  is  possible  that  Luke  introduced  here  in  addition  to  the  events 
recorded  by  Mark,  the  whole  of  one  of  those  earlier  gospels  of  which 
he  speaks  in  his  preface  (Luke  i :  1-4),  and  that  some  of  the  events 
really  belong  to  a  different  time.  There  is  some  uncertainty  also  as 
to  how  much  of  the  record  of  John's  Gospel  belongs  to  this  ministry. 
There  are,  however,  enough  events  that  evidently  belong  to  this 
period  to  show  clearly  what  its  general  character  was. 

Throughout  this,  whole  time  we  find  Jesus  preparing  himself 
and  his  inner  circle  for  the  end  and  consummation  of  his  ministry 
at  Jerusalem  during  the  coming  Passover.  This  inevitable  result 
of  the  growing  rancor  of  the  leaders  of  the  nation  is  forever  in  his 
thoughts  and  constantly  affecting  his  actions.  He  avoids  for  a  time 


2l8  LIFE   OF   CHRIST 

collision  with  the  bigoted  Jews  of  Jerusalem  that  he  may  evangelize 
Perea  which  had  been  unreached  by  his  previous  labors.  Yet  he 
braves  death  in  two  visits  to  Judea  that  he  may  make  every  effort 
to  win  the  religious  center  of  the  nation. 

The  great  miracle  of  the  period  is  the  raising  of  Lazarus — at 
once  a  marvelous  manifestation  of  power  and  love,  an  invitation  to 
the  most  exacting  Jews  in  Jerusalem  to  accept  the  sign  and  himself, 
and  the  immediate  cause  of  his  arrest  and  death. 

The  keenness  of  his  disappointment  at  his  rejection  by  the  nation 
infuses  no  bitterness  into  his  teaching.  Three  of  his  most  gracious 
parables  seem  to  belong  to  this  period,  viz.,  the  parables  of  the  Good 
Samaritan,  the  Good  Shepherd,  and  the  Prodigal  Son. 

This  is  a  period  of  teaching,  rather  than  of  action,  but  there  are 
actions  and  incidents  in  connection  with  some  of  the  teaching  which 
are  of  priceless  worth  in  revealing  the  mind  of  the  Master.  Such  are 
the  sending  out  and  return  of  the  Seventy,  the  visits  to  the  home  at 
Bethany,  the  interviews  with  the  rich  young  ruler  and  with  Zacchaeus, 
the  blessing  of  little  children.  See  also  paragraph  194. 


250.  Questions  and  Suggestions  for  Study. — (i)  What  was  the 
business  and  reputation  of  Zacchaeus  ?  (2)  What  effort  did  he  make 
to  see  Jesus  and  with  what  probable  feelings  ?  (3)*  How  did  Jesus 
win  him  ?  (4)  What  difference  between  Jesus  and  most  other  men 
does  his  treatment  of  Zacchaeus  show  ?  (5)  In  what  other  incidents 
has  he  shown  the  same  power  over  the  sinful  and  despised?  (6) 
How  did  Zacchaeus  give  evidence  of  the  reality  of  his  conversion  ? 
(7)  Repeat  from  memory  Luke  19:10. 

(8)  What  led  Jesus  to  tell  the  Parable  of  the  Minae  ?  (9)  Give 
the  parable.  (10)  What  bit  of  local  history  may  have  given  it  addi- 
tional interest?  (n)*  What  is  its  central  teaching?  (12)  Repeat 
from  memory  Luke  19 126  and  explain  the  paradox  which  it  contains. 

(13)  What  was  the  attitude  of  the  common  people  toward  Jesus  ? 
What  that  of  the  chief  priests  and  Pharisees?  (15)*  How 
had  the  feelings  and  purposes  of  the  latter  been  affected  by  the 
raising  of  Lazarus  ?  (16)  Just  when  did  Jesus  come  to  Bethany  ? 
(17)*  Describe  this  town  and  tell  why  Jesus  stayed  there  during  the 
Passover  week.  (18)  Describe  the  anointing  of  Jesus.  (19)  In 


IN  JERICHO  AND  BETHANY 

what  did  the  supreme  value  of  the  act  consist?  (20)  How  was  it 
criticized  by  those  about  Jesus?  (21)  How  did  Jesus  defend  it? 
(22)  What  similar  "unpractical"  acts  of  Christians  in  our  day  may 
be  defended  in  the  same  way  ?  (23)  What  did  Judas  say  and  why 
did  he  say  it  ?  (24)  In  what  way  were  the  sisters  at  Bethany  com- 
plements of  each  other  ? 

(25)  What  distinct  references  does  this  lesson  contain  to  the 
coming  crisis  of  Jesus'  ministry  at  Jerusalem  ? 

251.  Constructive  Work. — Write   chap,   xxxi  of  your  "Life  of 
Christ,"  noting  the  significance  of  the  visit  of  Jesus  to  Zacchaeus 
and  of  the  anointing  by  Mary,  the  purpose  of  the  rulers  of  the  Jews, 
and  references  to  the  coming  crisis  at  Jerusalem. 

252.  Supplementary   Topics    for    Study. — i.  A   comparison   of 
Zacchaeus  and  Bartimaeus  as  to  their  position  in  life,  sense  of  need, 
attitude  toward  Jesus,  and  the  result  of  their  meeting  him. 

2.  A  similar  comparison  between  Zacchaeus  and  the  rich  young 
ruler. 

3.  A  detailed  comparison  of  the  anointing  of  Jesus  recorded  in 
§  118  and  that  of  §  53  (Luke  7:36-50). 

-  253.  Review  Questions. — (i)*  Name  the  periods  of  Jesus'  minis- 
try up  to  this  point  in  the  history.  (2)*  Indicate  by  what  each  of 
these  periods  was  specially  characterized.  (3)*  What  was  Jesus' 
apparent  plan  in  respect  to  the  evangelization  of  the  different  parts 
of  Palestine  ?  (4)  What  was  the  relation  of  Jesus  to  the  Twelve 
during  the  Perean  ministry  ?  What  truth  is  he  now  teaching  them  ? 
(5)  When  did  the  Pharisees  begin  to  oppose  Jesus  ?  (6)*  What  were 
the  grounds  of  then*  opposition  ?  (7)  Trace  the  development  of  this 
opposition  to  the  end  of  the  Perean  ministry. 

(8)  Give  the  main  characteristics  of  the  Perean  ministry.  (9) 
In  what  rektion  does  it  stand  to  the  period  that  follows  ?  (10)  What 
contact  is  there  between  Jesus  and  Judea  at  this  time  ?  (n)*  Name 
the  miracles  performed  in  this  period.  (12)  Which  one  of  these  had 
most  to  do  in  shaping  the  career  of  Jesus  ?  (13)  NameJhe—parables. 
of  this  juried.  (14)  Which  of  them  is  most  helpful  to  you  ?  (15)* 

me  thrpp  great  thpmpfi  that  are  repeated  in  these  parables.  (16) 
Repeat  from  memory  three  great  passages  from  the  teaching  of  this 
time.  (17)*  What  characteristics  of  Jesus  are  revealed  in  (a)  his 


Cuo-e 

6 


220  LIFE   OF   CHRIST 

visits  to  Bethany,  (&)  his  blessing  of  the  little  children,  (c)  his  inter- 
view with  the  rich  young  ruler,  (d)  his  treatment  of  Zacchaeus. 

(18)  How  were  the  following  people  connected  at  this  time  with 
the  life  of  Jesus:  James,  John,  Lazarus,  Bartimaeus,  Zacchaeus, 
Mary  CT  Pethfiny/  the  Seventy,  the  Samaritans,  Martha,  Pilate, 
Herod  Antipas,  Caiaphas,  Judas  Iscariot  ?  (19)  Locate  and  describe 
very  briefly  the  following  places,  and  tell  how  each  was  connected 
with  the  life  of  Jesus  at  this  time  :  Chorazin,  Perea,  Siloam,  Jericho, 
Jordan,  Solomon's  Porch,  Bethany,  City  of  Ephraim. 


i 


\ 


r  • 


PART  VIH 

THE  PASSION  WEEK 
FROM  THE  FINAL  ARRIVAL  IN  JERUSALEM  UNTIL  THE  RESURRECTION 


CHAPTER  XXXII 

THE  TRIUMPHAL  ENTRY  AND  THE  CLEANSING  OF  THE  TEMPLE 

254  (§  119).     The  Triumphal  Entry. 

Matt.  21:1-11.       Markii:i-n.      Luke  19:29-44.       John  12:12-19. 

255  (§  120).     The  Cursing  of  the  Fig  Tree. 

Matt.  21:18,  19  [20-22].    Mark  11:12-14. 

256  (§  121).     Second  Cleansing  of  the  Temple. 

Matt.  21:12-17.     Mark  11:15-19.     Luke  19:45-48.      [John  2:13-22.] 

257  (§  122).     The  Fig  Tree  Withered  Away. 

[Matt.  21:20-22.]  Mark  11:20-25. 

2540  (§  119).  The  Triumphal  Entry. — Mark  ii:i-u. — Vs.  j, 
"Bethphage  and  Bethany":  on  Bethany,  see  paragraphs  226  and 
2480.  Bethphage  has  never  been  certainly  identified,  but  was  on  the 
Mount  of  Olives,  near  Bethany.  Vs.  2,  "  the  village" :  possibly  Beth- 
phage or  Bethany,  but  quite  as  likely  neither.  "Whereon  no  man 
ever  sat":  i.  e.,  young.  Vs.  3,  " the  Lord ":  better,  the  Master,  i.  e., 
Jesus.  "  Hath  need  " :  i.  e.,  wants  him.  Though  Jesus  does  not  explain 
himself  to  his  disciples,  his  purpose  is  evident  from  Matt.  21:4,  5 
and  John  12:15.  "Will  send  him  hither":  better,  back  again. 
Jesus  promises  to  return  the  little  animal.  Vss.  7-10.  It  is  clear 
that  the  disciples  in  some  way  regarded  this  act  of  Jesus  as  an  oppor- 
tunity to  hail  him  as  Messiah.  See  especially  vs.  10.  To  "spread 
garments  in  the  way"  was  a  part  of  the  reception  given  a  king  by 
enthusiastic  adherents;  see  II  Kings  9:13.  There  is  nothing  espe- 
cially humble  in  riding  on  an  ass.  As  compared  with  walking  it  was 
an  entrance  in  state;  as  compared  with  riding  on  a  horse,  a  peace- 
ful act  typical  of  the  character  of  his  kingdom.  Cf.  John  12:15; 
Matt.  21:5,  and  the  context  of  the  passage  quoted,  Zech.  9:9,  10; 
also  Ps.  118:25,  26,  where  the  word  "Hosanna"  is  translated,  "Save, 

sax 


222 


LIFE  OF   CHRIST 


we  pray."     The  cry  was  not  unlike,  "  God  save  the  king."     On  the 
further  meaning  of  the  act,  see  paragraphs  2546,  c,  d. 

2546  (§119).  Matt.  21:1-11. — Vss.  4,  5.  The  quotation  is 
from  Isa.  62:11  and  Zech.  9:9.  The  latter  is  the  more  important, 
and  was  currently  regarded  as  messianic.  The  careful  preparation 
made  by  Jesus  (vss.  2,  3)  shows  that  he  had  the  prophecy  in  mind. 
He  was  dramatically  fulfilling  a  messianic  prophecy  in  order  thereby 
unmistakably  to  announce  his  estimate  of  his  mission  as  the  Messiah. 
Hitherto  Jesus  had  been  intent  upon  showing  his  character  as  the 


Son  of  man,  the  type  of  the  kingdom  he  was  founding;  now  that 
this  was  reasonably  clear,  and  he  had  proved  the  faith  of  his  dis- 
ciples in  him  as  the  Christ  of  Jewish  prophecy,  he  wished  to  make  it 
equally  clear  to  them  and  to  the  people  generally  that  he,  such  as  he 
was,  without  political  ambitions,  meek,  self-sacrificing,  loving,  was 
indeed  the  Christ.  For  this  reason  he  does  not  rebuke  them  when 
they  give  him  messianic  titles  (Luke  19:39,  40),  but  even  himself 
plans  a  public,  symbolic  announcement  that  he  is  the  Christ.  So 
important  does  he  think  this  recognition  of  his  kingship,  that  he 
accepts  the  inevitable  perversion  to  merely  material  ideas  of  royalty. 
This  perversion  was  only  temporary,  while  there  remained  for  the 
early  church,  and  for  us,  the  vitally  essential  idea  of  Christ  as  a  King 
of  Love,  master  of  all  the  soul's  powers  and  claiming  undivided  alle- 
giance and  loyalty. 


THE  TRIUMPHAL  ENTRY  223 

The  whole  fabric  of  the  Christian  religion  rests  on  the  monarchy  of  Christ. 
There  is  not  a  man  bearing  the  Christian  name  who  does  not  in  one  form  or 
another  acknowledge  him  to  be  the  sovereign  of  his  soul. — F.  W.  ROBERTSON, 
Sermons  (first  series),  sermon  xix. 

Vs.  9,  "Son  of  David":  i.  e.,  Messiah,  and  in  the  thought  of  the 
people  undoubtedly  a  political  Messiah.  But  they  were  soon  to  be 
undeceived.  Vs.  10  makes  it  evident  that  the  enthusiastic  crowds 
were  strangers  in  attendance  on  the  Passover,  not  the  people  of 
Jerusalem.  Such  throngs  still  visit  Jerusalem;  see  Underwood, 
Stereograph  No.  31.  See^  too,  John  12:12. 

25^  (§  119).  Luke  19:29-44. — Luke  follows  the  account  of 
Mark  through  vs.  36.  Vs.  37,  "as  he  was  drawing  nigh,  even  at 
the  descent  of  the  Mount  of  Olives":  Stanley  (Sinai  and  Palestine, 
pp.  186-90)  shows  that  Luke's  language  corresponds  exactly  to  the 
peculiarities  of  the  southernmost  of  the  three  roads  from  Bethany  to 
Jerusalem.  From  the  point  indicated  one  catches  the  first  view  of 
the  city,  but  not  yet  of  the  temple.  Vs.  38:  cf .  Luke  2 : 14.  Vs.  40, 
"the  stones  will  cry  out":  a  proverb  showing  the  impossibility  of 
checking  the  enthusiasm  of  the  disciples.  They  also  imply  that 
Jesus  approved  of  religious  enthusiasm.  Such  outbursts,  however 
natural  in  the  simple  hearted  and  emotional,  will  often  appear  extrava- 
gant and  ill-timed  to  the  colder  and  more  conventional.  Vs.  41, 
"when  he  drew  nigh":  probably  refers  to  a  point  on  the  southern 
shoulder  of  the  Mount  of  Olives,  just  where  the  road  bends  sharply 
to  the  north  and  west,  and  begins  the  descent  to  the  valley  of  Kedron. 
The  spot  affords  a  commanding  view  of  Jerusalem,  with  the  temple 
area  in  the  foreground.  See  Underwood,  Stereograph  No.  30. 
Vs.  42  introduces  a  remarkable  forecast  of  the  misery  to  result  from 
the  Jews'  choice  of  war  instead  of  the  peace  offered  by  Jesus.  The 
two  possible  messianic  programmes  are  thus  brought  into  sharpest 
contrast,  that  of  Jesus  and  that  of  the  Zealots.  The  Jewish  people 
preferred  the  latter,  and  Jesus,  foreseeing  the  outcome  of  war  with 
Rome,  and  knowing  that  his  own  peaceful  kingdom  was  certain  to 
triumph,  laments  the  refusal  of  the  Jewish  people  to  share  in  it. 
His  tears  are  a  testimony  to  his  love  of  his  people  and  to  his  deter- 
mination not  to  let  the  enthusiasm  of  the  moment  sweep  him  into 
a  compromise  with  the  current  political  messianism.  He  was  the 


224  LIFE   OF   CHRIST 

Christ,  but  he  would  not  be  the  Christ  the  Jews  wanted.  Vss.  43,  44 
contain  a  striking  picture  of  what  actually  happened  at  the  capture 
of  Jerusalem  by  Titus  in  70  A.  D.  "The  time  of  thy  visitation": 
i.  e.,  the  time  when  opportunity  in  the  person  of  Jesus  was  at  its 
gates. 

254*2  (§  119).  John  12:12-19. — Vs.  13,  "branches  of  the  palm 
trees":  the  fact  that  the  branches  used  were  from  the  palm  is  men- 
tioned only  in  John.  From  the  use  of  this  tree  Palm  Sunday,  i.  e., 
the  Sunday  before  Easter,  gets  its  name.  Historical  precedent 
doubtless  gave  form  and  added  meaning  to  the  reception  of  Jesus; 
see  I  Mace.  13:51,  where  we  read  that  the  entrance  of  Simon 
Maccabaeus  into  a  conquered  city  was  "with  thanksgiving,  and 
branches  of  palm-trees,  and  with  harps  and  cymbals,  and  with  viols 
and  hymns  and  songs." 

Vs.  16,  "These  things  understood  not  his  disciples  at  the  first": 
they  certainly  understood  that  Jesus  was  the  Messiah,  for  they  had 
just  quoted  an  Old  Testament  passage  referring  to  him  as  such 
(see  vs.  13),  but  it  required  Jesus'  later  experience  to  teach  them 
what  his  messiahship  really  meant;  cf.  paragraph  2546,  above. 

The  Gospel  of  John  brings  out  more  clearly  than  the  others  the 
activity  at  this  time  of  three  classes  of  people:  (i)  the  multitude 
that  has  come  to  the  Passover  from  without  (see  vs.  12);  (2)  a  multi- 
tude of  Jerusalem  Jews  (vss.  17,  18);  (3)  the  Pharisees  and  other 
leaders  (see  vs.  19;  also  vss.  9,  n).  It  also  makes  clearer  than 
the  other  gospels  the  connection  of  the  raising  of  Lazarus  with  the 
enthusiasm  attending  the  entry  into  the  city.  (See  vss.  17,  18.) 

255  (§  120).  The  Cursing  of  the  Fig  Tree. — Mark  11:12-14.— 
Vs.  12,  "on  the  morrow":  the  day  after  the  triumphal  entry,  i.  e., 
on  Monday.  Vs.  73,  "if  haply  he  might  find  anything  thereon": 
as  the  narrative  says,  it  was  not  the  season  of  (ripe)  figs  and  Jesus 
must  have  come  in  the  hope  that  possibly  he  might  find  a  few  figs 
ripe  in  advance  of  the  season.  "He  found  nothing  but  leaves": 
not  even  green  figs;  the  tree  bore  leaves  only.  Vs.  14,  "no  man  eat 
fruit  from  thee  henceforward  forever":  the  fig  tree  which  lacks 
figs,  while  having  leaves,  is  a  significant  symbol  of  a  people  abundant 
in  profession,  but  lacking  in  good  works  (cf.  Matt.  7:19  ff.).  Jesus 
therefore  uses  it  to  symbolize  the  curse  that  falls  upon  such  a  people. 


THE   TRIUMPHAL   ENTRY  225 

His  act  is  a  parable,  having  its  whole  significance  in  its  symbolic 
meaning. 

256  (§  121).  Second  Cleansing  of  the  Temple. — Mark  11:15-19. 
—The  cleansing  of  the  temple  recorded  by  the  synoptists  as  an  event 
immediately  following  the  triumphal  entry  was  a  part  of  Jesus' 
public  announcement  of  his  messiahship.     In  it  he  was  protected 
by  the  popularity  shown  during  his  public  entry  into  the  city  (cf. 
vs.  18).     Vs.  16.     The  same  prohibition  of  the  use  of  the  temple 
area  as  a  "short  cut"  between  different  quarters  of  the  city  was 
made  by  the  rabbis.     Vs.  17  contains  a  noble  protest  against  the 
prostitution  of  a  sacred  place.     For  some  account  of  the  practices 
to  which  Jesus  objected,  see  the  narrative  of  the  first  cleansing  of 
the  temple  in  John  2:13-16  and  the  notes  upon  it  in  paragraph  77. 
Matthew  (21:15)  adds  the  account  of  the  shouting  of  the  children 
in  the  temple.     They  were  evidently  continuing  the  enthusiasm  of 
the  crowds  of  disciples.     The  reply  of  Jesus  to  the  objections  of  the 
scribes  and  priests  is  a  distinct  acceptance  of  the  messianic  title, 
and  another  expression  of  his  approval  of  the  openness  and  en- 
thusiasm of  childhood  (cf. 'paragraphs  i8i&  and  238). 

When,  his  salvation  bringing, 

To  Sion  Jesus  came, 

The  children  all  stood  singing 
Hosanna  to  His  name; 

Nor  did  their  zeal  offend  Him, 

But  as  he  rode  along, 
He  let  them  still  attend  him. 

And  smiled  to  hear  their  song. 

— JOHN  KING. 

Vs.  18.  After  these  events  there  was  nothing  left  to  the  religious 
authorities  except  to  bring  their  plot  (see  John  11:47-53)  to  its  con~ 
summation  as  soon  as  possible.  But  their  way  was  still  closed. 
Judas  alone,  as  it  proved,  could  aid  them. 

257  (§  122).  The  Fig  Tree  Withered  Away. — Mark  11:20-25.— 
Vs.  20,  "As  they  passed  by  in  the  morning":  i.  e.,  of  the  third  day 
counting  from  the  day  of  the  triumphal  entry  as  the  first,  viz.,  Tuesday. 
Notice  the  very  distinct  record  of  time  and  pkce  in  Mark  u :  n,  12, 
19,  20.    "Withered  away  from  the  roots  " :  thus  showing  the  meaning 


226  LIFE   OF   CHRIST 

of  the  Savior's  words  in  Mark  11:14  and  emphasizing  the  lesson 
which  he  there  taught;  cf.  paragraph  255.  Vs.  22,  "Have  faith  in 
God":  the  connection  in  thought  is  perhaps  clearer  in  Matthew 
which  says  (21 :2o)  that  the  disciples  wondered  at  the  power  of  Jesus 
as  so  quickly  manifested  in  the  withered  fig  tree.  "Such  power 
shall  be  yours,"  says  Jesus,  "if  you  have  faith  in  God."  He  seems, 
however,  to  counsel  the  greatest  care  in  attempting  any  work  of 
destruction,  like  the  withering  of  the  fig  tree:  Their  enemies  must 
not  be  encountered  and  removed  in  any  vindictive  spirit;  "whenso- 
ever ye  stand  praying,  forgive"  (vs.  25). 


258.  Questions  and  Suggestions  for  Study. — (i)  Give  an  account, 
as  pictorial  as  possible,  of  the  triumphal  entry.  (2)*  What  was  the 
purpose  of  Jesus  in  planning  and  permitting  it  ?  (3)  In  what  sense 
did  it  mark  a  new  policy  on  his  part?  Cf.  paragraph  157.  (4) 
What  risk  of  misapprehension  did  he  run  ?  (5)*  Why  was  he  willing 
to  take  this  risk?  (6)  How  did  the  form  of  the  triumphal  entry 
indicate  its  meaning  to  the  Jews  ?  (7)  Locate  and  give  the  meaning 
of  the  Old  Testament  passages  quoted  by  those  who  hailed  Jesus 
king.  (8)  What  part  had  the  children  in  the  reception  of  Jesus  and 
how  does  Jesus  express  his  approval  of  what  they  did  ?  (9)  How 
does  he  answer  in  Luke  19:37-40  a  criticism  upon  the  exuberant 
joy  of  his  followers  ?  (10)  Does  this  incident  contain  any  suggestion 
as  to  the  fitness  of  outward  demonstrations  in  religious  worship? 
Can  you  suggest  any  principles  that  may  guide  us  in  approving  or 
disapproving  such  demonstrations  ?  (n)  Where  do  we  get  the  term 
Palm  Sunday?  (12)*  How  did  Christ's  later  history  explain  to  his 
disciples  the  real  meaning  of  his  triumphal  entry?  (13)  What  two 
multitudes  are  clearly  distinguished  in  the  narrative  of  the  reception 
to  Jesus^>  (14)  What  was  the  connection  of  the  raising  of  Lazarus  with 

ithis  event  ?  (15)  How  did  the  enthusiastic  favor  shown  by  the  people 
for  Jesus  affect  the  Pharisees  ?  (16)  Why  did  Jesus  weep  over  Jeru- 
salem? (17)  How  might  the  fate  of  Jerusalem  have  been  avoided  ? 
(18)  Tell  the  story  of  the  cursing  and  withering  of  the  fig  tree. 
(19)*  What  lesson  was  the  incident  intended  by  Jesus  to  teach  ? 

(20)  Describe  the  cleansing  of  the  temple.  (21)  Compare  it, 
both  in  its  similarities  and  its  differences,  with  the  account  of  the 


CONFLICT  WITH   THE  JEWISH   RULERS  227 

first  cleansing  in  John  2:13-22.  (22)  On  the  supposition  that  there 
were  these  two  cleansings  of  the  temple  and  that  one  occurred  at 
the  beginning,  the  other  at  the  end,  of  Christ's  ministry,  what  special 
appropriateness  and  timeliness  was  there  in  each  ?  (23)  If  there  was 
but  one  cleansing,  and  this  occurred  at  the  end  of  the  ministry,  is 
the  meaning  of  this  event  in  any  way  changed  ? 

(24)  Examine  the  Bible  text  of  this  whole  chapter  and  indicate  just 
how  many  times  and  in  what  connection  Bethany  appears. 

259.  Constructive   Work. — Write  chap,  xxxii  of  your  "Life  of 
Christ,"  describing  the  entry  of  Jesus  into  Jerusalem  and  more 
briefly  his  cursing  of  the  fig  tree,  and  cleansing  of  the  temple,  bring- 
ing out  clearly  the  significance  of  each  as  related  to  Jesus'  presentation 
of  himself  to  the  nation  as  the  Messiah. 

260.  Supplementary    Topics    for   Study. — i.  The  route  of  the 
triumphal  entry. 

2.  The  ass  and  the  horse  among  orientals. 

3.  The  extent  to  which  Jesus  intentionally  fulfilled  prophecy. 

4.  A  comparison  of  the  four  accounts  of  the  triumphal  entry  with 
reference,  e.  g.,  to  its  route,  the  expressed  purpose  of  Jesus,  the 
actions  of  the  people,  the  fulfilment  of  prophecy,  the  words  and  acts 
of  Jesus. 

5.  The  element  of  symbolism  in  the  miracles  of  Jesus;  i.  e.,  how 
far  and  in  what  cases  were  they  designed  to  present  concretely  moral 
and  spiritual  truth  as  well  as  to  relieve  suffering  and  furnish  proof 
of  Jesus'  divine  power  ? 

CHAPTER  XXXIII 

CONFLICT  WITH  THE  JEWISH  RULERS,  FORESHADOWING 

THE  END 

261  (§  123).     Christ's  Authority  Challenged. 

Matt.  21:23-27.  Mark  11:27-33.  Luke  20:1-8. 

262  (§  124).     Three  Parables  of  Warning. 

Matt.  21:28 — 22:14.      Mark  12:1-12.  Luke  20:9-19. 

[Luke  14:15-24.] 

263  (§  125).     Three  Questions  by  the  Jewish  Rulers. 

Matt.  22:15-40.  Mark  12:13-34.  Luke  20:20-40. 

264  (§  126).     Christ's  Unanswerable  Question. 

Matt.  22:41-46.  Mark  12:35-37.  Luke  20:41-44. 

265  (§  127).     Woes  against  the  Scribes  and  Pharisees. 

Matt.,  chap.  23.  Mark  12:38-40.  Luke  20:45-47 


22&  LIFE   OF   CHRIST 

261  (§  123).  Christ's  Authority  Challenged. — Mark  11:27-33.— 

Vs.  27,  "the  chief  priests,"  etc.:  the  three  classes  here  named  con- 
stituted the  Sanhedrin,  which  thus  officially  took  up  the  attack  on 
Jesus.  Vs.  28,  "  these  things  ":  the  reference  is  doubtless  especially 
to  the  cleansing  of  the  temple.  Vs.  29,  "  I  will  ask  of  you  one  ques- 
tion " :  had  their  question  not  been  insincere,  as  their  answer  to  his 
shows  it  was,  Jesus  would  doubtless  have  answered  them  very  differ- 
ently. Yet  his  answer  contained  also  a  real  reply  to  their  ques- 
tion. John  had  neither  the  authorization  of  other  rabbis  or  the 
Sanhedrin,  nor  the  authentication  of  signs  from  heaven.  The  char- 
acter of  his  message  was  the  evidence  of  his  mission,  and  the  people 
generally  recognized  him  as  a  prophet  (vs.  32).  Cf.  note  on  John 
2:18  in  paragraph  77. 

2620  (§  124).  Three  Parables  of  Warning. —  Mark  12:1-12. — 
The  parable  here  given  has  to  do  with  the  kingdom  of  God  as  such. 
The  vineyard  is  the  kingdom  of  God ;  its  owner  is  God ;  the  serv- 
ants are  the  prophets;  the  son  is  Jesus;  the  wicked  husbandmen 
are  the  Jews.  The  chief  teaching  is  plain  and  is  stated  in  vss.  9,  10: 
the  Jews  in  refusing  to  listen  to  the  prophets  and  Jesus  had  brought 
upon  themselves  divine  punishment,  and,  as  is  distinctly  stated  in 
Matthew's  account  (21 : 43),  the  kingdom  of  God  was  to  be  taken  from 
them  and  given  to  the  gentiles  (vs.  9).  The  displacement  of  the  Jews 
by  the  gentiles  was  a  divine  act.  That  the  announcement  of  it  by  Jesus 
should  rouse  the  hostility  of  the  leaders  of  the  Jews  (vs.  12)  is  easy  to 
understand.  They  saw  that  he  was  attacking  their  faithlessness  to 
their  divinely  appointed  duty,  just  as  before  he  had  rebuked  their  pro- 
fanation of  the  temple.  Again  their  only  reply  was  to  plot  violence. 

262^  (§  124).  Matt.  21:28 — 22:14. — Ivlatthew  has  here  grouped 
three  parables  of  warning  addressed  by  Jesus  to  the  religious  leaders 
of  his  people. 

The  lesson  of  the  Parable  of  the  Two  Brothers  (vss.  28-32)  is 
explicitly  stated  by  Jesus  in  vss.  31,  32:  the  religious  leaders,  because 
of  their  refusal  to  accept  the  Baptist's  call  to  repentance,  were  show- 
ing themselves  less  ready  to  receive  the  kingdom  of  God  than  mem- 
bers of  the  most  abandoned  classes  who  had  obeyed  his  call  (cf. 
Luke  7:29,  30).  Notice  again  the  high  estimate  Jesus  puts  upon 
John  the  Baptist. 


CONFLICT  WITH   THE   JEWISH   RULERS  229 

On  the  Parable  of  the  Vineyard  see  paragraph  26  2  a. 

The  Parable  of  the  Marriage  Feast  (Matt.  22:1-14):  Vs.  3,  "to 
call  them  that  were  bidden":  on  the  Arab  custom  of  sending  two 
invitations  to  a  feast,  see  paragraph  218,  last  part.  Vss.  i-io  have  the 
same  teaching  as  that  of  Luke  14:15-24  (see  paragraph  218).  Vss. 
11-14  teach  that  abounding  grace  will  not  excuse  sin.  Vs.  13  has  no 
reference  to  hell,  but  to  the  crowd  of  persons  who  had  been  refused 
access  to  the  lighted  banquet  hall,  and  who  stood  about  in  disappoint- 
ment and  rage.  By  analogy,  however,  it  suggests  the  loss  and  miser- 
able disappointment  of  those  who  are  not  members  of  the  kingdom 
of  God,  and  therefore  cannot  share  in  its  blessings. 

263  (§  125).  Three  Questions  by  the  Jewish  Rulers. — Mark  12: 
!3-34- — Vs.  ij,  "Herodians":  those  who  favored  the  rule  of  the 
Herodian  family.  Under  ordinary  circumstances  they  were  cordially 
hated  by  the  Pharisees.  The  union  of  the  two  groups  in  opposition 
to  Jesus  shows  how  dangerous  his  influence  was  judged  by  them  to 
be.  "To  catch  him  in  talk":  i.  e.,  to  force  from  him  some  treason- 
able, blasphemous,  or  foolish  answer,  which  would  give  them  an 
excuse  for  arresting  him.  Luke  20 : 20  enlarges  upon  their  purpose 
and  the  method  of  their  procedure.  Vs.  14.  These  words,  though 
probably  insincere,  were  none  the  less  a  good  characterization  of 
Jesus  as  a  teacher.  A  less  balanced  person  than  he  would  have 
been  flattered  by  them  into  giving  the  direct  answer  the  questioners 
wanted.  Vs.  75.  To  appreciate  the  full  force  of  this  question  as  to 
the  tribute  it  is  necessary  to  remember  that  Jesus  was  now  in  Judea, 
which,  unlike  Galilee,  was  subject  and  paid  taxes  directly  to  Rome. 
"Penny":  a  denarius.  Many  have  been  preserved.  They  have 
the  head  and  name  of  the  emperor  stamped  upon  them.  Vs.  ij. 
The  use  of  Roman  money  by  the  Jews  reflected  the  fact  that  they 
were  actually  under  Roman  rule  and  protection,  and  committed  them 
to  an  admission  of  Roman  sovereignty.  That  the  use  of  the  Roman 
coins  did  carry  with  it  such  an  admission  is  to  be  seen  in  the  fact 
that  in  their  revolt  the  Jews  stamped  out  the  face  and  name  of 
Caesar.  Jesus'  answer  is  wholly  in  harmony  with  his  character  as  a 
moral  and  religious  teacher.  His  recognition  of  the  legitimacy  of 
government  was  in  accord  with  his  entire  spirit.  (See  Mathews, 
Social  Teaching  of  Jesus,  chap,  v.)  It  is  not  always  or  often  necessary 


230  LIFE  OF  CHRIST 

for  the  members  of  the  kingdom  of  God  to  turn  revolutionists.  The 
watchword  of  the  Christian  is  not,  "My  rights,"  but  "My  duties." 

Vs.  18  introduces  a  question  that  has  proved  puzzling  to  others 
than  the  Jews.  The  Sadducees  believed  in  no  resurrection,  and  then- 
question  was  intended  to  show  the  absurdity  of  such  a  belief.  On 
their  assumption  that  the  resurrection  consisted  in  a  re- establishment 
of  the  present  physical  life — a  belief  that  is  not  even  yet  quite  out- 
grown— it  was  unanswerable.  Jesus  attacks,  not  the  question,  but 
the  assumption.  Vs.  ip,  "Moses  wrote,"  etc.:  Deut.  25:5,  6;  cf. 
Gen.  38:8.  This  brother-in-law  (Levirate)  marriage  was  common 
among  the  Semitic  peoples.  Vs.  24.  The  two  sources  of  the  Sad- 
ducees' error  are  still  the  sources  of  false  teachings.  Vs.  25,  "are  as 
angels":  do  not  live  an  earthly,  bodily  life.  This  is  the  only  dis- 
tinct teaching  of  Jesus  as  regards  the  form  of  the  risen  dead.  It  is 
entirely  in  accord  with  that  of  Paul  in  I  Cor.,  chap.  15.  Luke  (20: 
34-36)  elaborates  the  thought.  Resurrection  is  not  mere  reanima- 
tion  of  dead  bodies.  Vs.  26.  Not  content  with  this  express  teaching 
as  to  resurrection,  Jesus  goes  on  to  show  that  immortality  (which 
was  what  the  Sadducees  really  denied)  was  involved  in  the  teaching 
of  the  Old  Testament. 

Vss.  28-34  are  less  controversial  than  their  parallel  in  Matthew 
(22:34-40).  The  question  of  the  scribe  (vs.  28)  was  one  frequently 
asked.  In  vss.  29-31  Jesus  gives  the  customary  answer  of  the  rabbis. 
It  cannot  be  improved  as  a  summary  of  human  duties.  It  is  quoted 
from  Deut.  6:5  and  Lev.  19:18.  In  Matt.  22:40  Jesus  adds  the 
teaching  that  in  such  "love"  is  summed  up  the  law  and  the  prophets. 
It  was  his  "new  commandment"  (John  13:34;  15:12-17).  The 
Old  Testament  did  indeed  teach  love  to  man  but  Jesus  gave  the 
teaching  new  emphasis,  showed  that  such  love  fulfilled  all  the  com- 
mandments, and  that  every  man  should  have  our  love,  not  merely 
our  fellow-countrymen  (cf.  Luke  10:27-37).  Most  of  all  Jesus 
by  the  acts  of  his  life  showed  what  love  was  and  what  it  could 
do.  Vss.  32,  33  show  the  honesty  of  the  scribe,  and  his  perception 
of  the  relative  value  in  religion  of  inward  character  and  outward 
ceremonial.  It  was  this  that  led  to  the  remark  of  Jesus,  vs.  34. 
A  man  who  could  make  such  distinctions  had  grasped  one  of  the 
greatest  elements  of  the  teaching  of  Jesus.  "And  no  man  after 


CONFLICT   WITH   THE  JEWISH   RULERS  231 

that  durst  ask  him  any  question":   the  plan  of  the  Sanhedrin  had 
failed.     Jesus  thereupon  assumed  the  offensive. 

264  (§  126).  Christ's  Unanswerable  Question. — Mark   12:35-37. 
—In  these  verses  Jesus  attacks  the  current  belief  that  the  Christ 
was  to  be  the  "son  of  David,"  in  the  commonly  accepted  sense, 
i.  e.,  a  political  ruler.     Vs.  36.    The  quotation  is  from  Ps.  no,  which 
all  Jews  believed  to  be  written  by  David.     The  point  of  the  argu- 
ment is  clear :  David's  words  would  make  the  Messiah  greater  than 
his  son.     Any  teaching  as  to  the  Messiah,  therefore,  should  make 
him  something  more  than  a  Jewish  king.     Thus  again  Jesus  makes 
a  Jewish  hope  universal  by  removing  its  purely  Jewish  element. 
Messianism  remained,  but  not  that  of  the  rabbis,  centering  about 
national  deliverance  and  glory,  but  that  of  Jesus,  looking  toward 
divine  deliverance  from  sin  and  the  establishment  of  a  regenerate 
humanity  in  which  men  should  be  brothers  because  they  were  sons 
of  God.     No  wonder  the  common  people  heard  such  an  enemy  of 
religious  monopoly  gladly  (vs.  37). 

265  (§127).  Woes  against   the    Scribes   and   Pharisees. — Matt., 
chap.  23. — Jesus  having  foiled  the  attack  of  the  Jewish  leaders,  with 
strong  invective  exposes  their  wickedness  as  a  warning  to  the  dis- 
ciples and  the  multitudes.     Though  Mark  and  Luke  record  only  a 
few  sentences  of  this  Invective  at  this  point,  Matthew  not  inappro- 
priately brings  together  here  the  various  utterances  of  Jesus  against 
the  scribes  and  Pharisees.     Vss.  1-12.     The  vices  which  Jesus  here 
attacks  are  selfishness  and  love  of  show. 

Vss.  13-16  are  full  of  woes  addressed  directly  to  the  Pharisees 
and  scribes.  The  conspicuous  faults  censured  are  narrowness,  insin- 
cerity, and  cruelty.  The  most  weighty  and  comprehensive  verse 
as  pointing  out  the  source  of  their  moral  delinquency  is  perhaps 
the  twenty-third.  The  Pharisees,  though  in  a  sense  the  successors 
of  men  who  in  the  Greek  period  of  Jewish  history  (323-175  B.  c.) 
appear  as  conscientious  and  self-sacrificing  teachers  of  the  Mosaic 
law,  and  of  those  who  in  the  early  Maccabaean  period  were  ardent 
patriots,  had  in  Jesus'  day  become  intensely  narrow,  and  many  of 
them,  at  least,  selfish,  showy,  and  insincere.  Blind  to  truth  and 
heartless,  they  were  rushing  upon  their  own  destruction  and  drawing 
the  holy  city  and  the  nation  of  the  Jews  along  with  them.  For 


232  LIFE  OF   CHRIST 

owing  to  the  services  of  their  party  to  the  nation  in  former  days 
they  "sat  on  Moses'  seat"  (cf.  vs.  2)  and  still  remained  the  religious 
guides  of  the  nation.  The  touching  lament  of  Jesus  over  Jerusalem 
in  vss.  37-39  is  thus  connected  in  thought  with  the  woes  upon  the 
Pharisees  that  precede  it. 

For  the  better  understanding  of  this  culminating  conflict  with  the 
Pharisees  it  would  be  well  to  review  their  historical  position,  para- 
graph 3,  the  religious  condition  of  Palestine,  paragraph  36,  the 
beginning  of  conflict  with  them,  chap,  xiii,  the  reference  to  their 
teaching  in  the  Sermon  on  the  Mount,  paragraph  121,  and  their 
:ncreased  vindictiveness  after  the  raising  of  Lazarus,  paragraph  227. 


266.  Questions  and  Suggestions  for  Study. — (i)*  How  did  Jesus 
meet  the  question  of  the  Sanhedrin  as  to  his  authority?  (2)  Would 
he  have  answered  honest  inquirers  in  the  same  way?  (3)*  How  did 
his  question  convey  an  answer  to  theirs  ?  What  is  the  basis  of  the 
authority  of  Jesus  ? 

(4)*  What  three  parables  of  warning  does  Matthew  record  as 
addressed  by  Jesus  to  the  Jews  ?  (5)  State  the  substance  and  mean- 
ing of  each  as  it  applied  to  the  Jews  then.  (6)  Put  the  teaching  of 
each  in  general  terms  applicable  to  all  times,  and  suggest  applications 
to  our  own  day.  (7)  What  feeling  and  purpose  did  these  parables 
roiise  in  the  Jews  ? 

(8)  What  were  the  three  questions  by  which  his  enemies  hoped  to 
embarrass  Jesus?  (9)  In  answering  them  what  does  Jesus  teach 
as  to  politics?  do)  What  as  to  the  resurrection?  (n)*  What  as 
to  the  chief  duties  of  men?  (12)  Justify  the  title  "new"  as  applied 
to  Jesus'  teaching  concerning  love  to  man. 

(13)*  What  question  did  Jesus  ask  the  scribes?  (14)  What  was 
the  point  of  his  argument?  (15)  Should  we  have  to  change  our 
interpretation  of  Jesus'  teaching  as  to  the  character  of  the  Messiah 
or  our  estimate  of  the  effectiveness  of  his  argument  for  the  scribes 
to  whom  he  spoke,  if  we  should  discover  that  Ps.  1 10  was  not  written 
by  David  ?  (16)  In  what  respect  was  the  messianism  of  Jesus  more 
democratic  than  that  of  the  Pharisees  ? 

(17)*  Name  some  of  the  vices  for  which  Jesus  denounced  the 
Pharisees.  (18)*  Show  historically  why  the  Pharisees  "sat  on  Moses' 


JESUS'    LAST  WORDS   IN   THE  TEMPLE  233 

seat."  (19)  What  brought  about  their  decline  in  character  and  moral 
power  ?  (20)  What  elements  were  there  in  Judaism  itself  which  would 
have  prevented  this  decline  if  the  Pharisees  had  assimilated  them  ? 
See  paragraphs  50  and  1026.  (21)  Why  in  spite  of  the  sins  of  the 
Pharisees  did  Jesus  urge  men  to  follow  their  teachings? 
by  quoting  the  words  of  Jesus  as  contained  in  Matt.,  thap7/2^that 
he  was  not  a  revolutionist  in  "morals  or  religion  or  government/  (23) 
Were  his  teachings  nevertheless  in  a  sense  revolutionary?  Why? 
(24)  How  is  the  lament  over  Jerusalem  (vss.  37,  38)  connected  in 
thought  with  what  precedes  ? 

267.  Constructive  Work. — Write  chap,  xxxiii  of  your  "Life  of 
Christ,"  bringing  out  as  clearly  as  possible  the  real  causes  of  differ- 
ence and  the  points  at  issue  between  Jesus  and  the  Jewish  rulers, 
discriminating  as  far  as  may  be  the  different  elements  which  now 
united  in  opposing  him.     Make  it  clear  what  Jesus'  attitude  to  the 
nation  and  the  rulers  was. 

268.  Supplementary  Topics  for  Study. — i.  The  origin  and  the 
development  of  the  hostility  of  the  Jewish  rulers  to  Jesus. 

2.  Different  ideas  among  the  Jews  concerning  life  after  death. 

SALMOND,  Christian  Doctrine  of  Immortality;    CHARLES,  Critical  History  oj  the 
Doctrine  of  a  Future  Life. 

3.  The  teaching  of  Jesus  concerning  immortality  and  resurrection. 


CHAPTER  XXXIV 

JESUS'  LAST  WORDS  IN  THE  TEMPLE 

269  (§  128).     The  Widow's  Two  Mites. 

Mark  12:41-44.  Luke  21:1-4. 

270  (§  129).     Gentiles  Seeking  Jesus.  John  12:20-36. 

271  (§  130).     The  Jews'  Rejection  of  Christ.  John  12:37-50. 

269  (§  128).  The  Widow's  Two  Mites.— Mark  12:41-44.— Vs.  41, 
"over  against  the  treasury":  in  the  so-called  court  of  the  women, 
along  the  side  of  which  were  the  trumpet-shaped  vessels  to  receive 
the  gifts  of  the  people.  See  diagram  of  temple, p.  80.  Vs.  42,  "two 
mites":  about  equal  to  two- fifths  of  a  cent,  or  about  one-fortieth 
of  a  laborer's  day's  wages.  Vs.  43,  "cast  in  more  than  they  all": 
as  always,  Jesus'  estimate  of  men  and  their  actions  was  based  on  the 
state  of  heart  which  these  actions  reflect.  It  is  a  gross  misinterpreta- 


234  LIFE   OF   CHRIST 

tion  of  this  incident  to  speak  of  "giving  the  widow's  mite"  simply 
because  our  gifts  are  small.  It  is  the  noble  self-sacrifice  of  the  widow 
in  giving  her  all  that  Jesus  so  highly  commends.  The  gift,  for  the 
reason  given  in  vs.  44,  represented  more  devotion  of  heart  to  the 
interests  of  religion  than  that  of  any  of  the  rich  that  gave  much. 
There  is  something  significant  in  the  order  of  this  incident  immedi- 
ately after  the  lament  over  Jerusalem  to  which  it  furnishes  a  welcome 
relief.  Jesus  grieves  over  the  proud  and  prosperous  city  that  rejected 
its  splendid  opportunities.  He  rejoices  over  the  poor  widow  who 
eagerly  seizes  the  chance  to  do  the  little  she  can.  No  one  has  better 
shown  the  beauty  of  this  act  than  Henry  Ward  Beech er,  who  says  in 
his  Life  of  Jesus  the  Christ,  Vol.  II,  p.  216: 

One  of  the  most  exquisite  features  in  the  life  of  Christ  was  the  sympathy  that 
he  showed  with  the  helplessness  of  soul-weakness.  There  runs  all  through  his 
life  a  chain  of  events  which  show  that  he  discerned  the  most  delicate,  subtle 
soul-needs,  and  was  in  the  tenderest  relation  to  them.  Thus  when  he  sat  in  the 
temple  arid  the  great  brazen  treasury  was  opened  and  the  rich  Jews  from  Alex- 
andria came  up  and  threw  in  their  handfuls  of  rattling  gold;  and  the  rich  Jews 
from  Athens  came,  not  to  be  outdone,  with  ample  gifts;  and  the  rich  Jews  from 
Rome  came  with  the  eagles  on  their  coins,  and  threw  these  into  the  rapidly  filling 
treasury,  there  came  limping  up  a  poor  little  dried-up  old  woman,  half  blind, 
who,  fumbling  in  the  capacious  emptiness  of  her  pocket,  found  two  mites,  which 
she  put  in;  and  he  said,  "See  her,  she  has  given  more  than  all  of  them;  she  has 
given  her  whole  living.  They  have  merely  taken  a  crumb  from  the  loaf  of  their 
abundance,  but  this  poor,  infirm  old  widow  has  given  everything  she  has."  What 
an  exquisite  stroke  of  spiritual  perception  is  there!  What  sympathy  with  the 
helplessness  of  a  soul  that  is  too  poor  to  do  anything  it  would  do,  and  yet  too 
rich  not  to  do  something  where  everybody  is  doing  little  or  more.  The  gifts 
of  poverty  that  go  with  sighs  and  often  with  humiliation  because  they  are  so  poor 
Christ  understood  and  understands. 

270  (§  129).  Gentiles  Seeking  Jesus. — John  12:20-36. — Vs.  20, 
"Greeks":  gentiles,  yet,  as  appears  from  the  words  "among  those 
that  went  up  to  worship  at  the  feast,"  gentiles  who  had  become 
worshipers  of  Jehovah,  but  probably  not  circumcised  proselytes. 
Cf.  the  case  of  Cornelius,  Acts  10:1,  2.  Vs.  21,  "to  Philip":  why 
to  him  we  cannot  tell.  Philip  and  Andrew  are  among  the  disciples 
of  whom  this  gospel  speaks  more  than  once;  perhaps  they  were 
associated  with  John  in  later  years.  For  other  instances  in  which 
Andrew  brought  people  to  Jesus,  see  paragraphs  72  and  i$5&.  Vs.  23, 


JESUS'    LAST   WORDS   LN  THE   TEMPLE  235 

"the  hour  is  come  that  the  Son  of  man  should  be  glorified":  viz.,  by 
being  accepted  by  men,  as  the  coming  of  these  gentiles  suggested 
that  he  would  be.  It  is  pleasant  to  think  that,  at  this  dark  hour, 
the  soul  of  Jesus,  wrung  with  agony  at  his  rejection  by  those  he  loved 
(vss.  37-39)  and  at  the  thought  that  his  own  people  were  willing  to 
stain  their  hands  with  his  blood  (vs.  27),  was  yet  soothed  and  lifted 
by  the  splendid  vision  of  his  coming  acceptance  and  influence.  The 
King  of  Love  (cf.  paragraph  2546)  deserted  by  the  leaders  of  his 
own  nation  sees  other  nations  flocking  to  his  standard.  Cf.  para- 
graph 164  and  Acts  16:9,  10.  Vs.  24,  "except  a  grain  of  wheat  fall 
into  the  ground  and  die,  it  abideth  alone":  this  is  the  other  side  of 
the  truth  which  at  once  presents  itself  to  Jesus'  mind.  He  is  to  be 
glorified,  but  only  through  dying.  The  path  to  the  success  of  his 
mission  is  the  path  of  self-devotion,  which  is  for  him  the  path  of 
death.  Vs.  25,  "he  that  loveth  his  life  loseth  it" :  cf.  Mark  8:34,  35 
and  paragraph  173,  and  notice  how  there  and  here  Jesus  passes 
from  the  necessity  of  his  own  death  to  the  general  principle  that 
applies  to  all. 

Vs.  32,  "I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men 
unto  myself":  the  immediate  reference  is  to  the  lifting-up  of  the 
body  of  Jesus  upon  the  cross  in  the  crucifixion;  the  larger  meaning 
is  that  all  men  everywhere  are  influenced  by  those  who  sacrifice 
themselves  for  them.  The  verse  is  profoundly  suggestive  and  true, 
both  as  containing  a  principle  for  our  own  action  and  as  a  historical 
statement  of  the  influence  of  Jesus.  Associate  Justice  David  J. 
Brewer  of  the  United  States  Supreme  Court,  speaking  before  the 
students  of  the  University  of  Pennsylvania  in  October,  1907,  said: 

Centuries  have  passed  since  the  Master  of  us  all  walked  the  plains  of  Galilee, 
and  yet  that  life,  compassed  in  three  and  a  half  years,  is  more  potent  today  than 
ever  before.  It  is  wonderful  how  in  the  last  few  years  the  heart  of  this  great 
world  is  getting  back  to  the  teachings  of  Jesus.  Asylums,  hospitals,  works  of 
charity,  and  kindness  on  every  hand  tell  us  that  never  before  have  the  words, 
"Inasmuch  as  ye  have  done  it  unto  one  of  the  least  of  these,"  been  so  sweet  or 
so  appealing  as  they  are  today.  Helen  Keller,  brought  from  darkness  into 
womanly  light,  is  but  one  illustration  of  the  efforts  of  the  world  to  follow  the 
teachings  of  Jesus.  In  Hull  House,  at  Chicago,  is  that  noble  woman,  Jane 
Addams,  turning  her  back  on  wealth  and  social  distinction  to  work  out  the  teach- 
ings of  Jesus.  The  great  heart  of  humanity  is  trying  as  never  before  to  work 
out  the  teachings  of  Him  who  spoke  those  sweet  words,  "Follow  me." 


236  LIFE  OF  CHRIST 

Vs.  36,  "that  ye  may  become  sons  of  light":  really  the  answer 
to  the  question  of  the  multitude  in  vs.  34.  The  Son  of  man,  though 
he  be  lifted  up,  will  abide  forever  if  his  followers  take  his  place  by 
becoming  sons  of  light.  Christ  still  lives  on  earth  in  Christians. 
"Departed  and  hid  himself  from  them":  with  these  words  John 
marks  the  close  of  Jesus'  public  ministry  to  the  Jews.  There 
remain  only  his  intercourse  with  his  disciples  and  his  oft- predicted 
death  and  resurrection. 

271  (§  130).  The  Jews'  Rejection  of  Christ. — John  12:37-50.— 
Vss.  37-43  are  the  evangelist's  summary  of  the  result  of  Jesus' 
ministry  in  Jerusalem,  so  far  as  winning  adherents  is  concerned,  and 
his  explanation  of  this  result.  In  general,  they  did  not  believe  on  him 
(vs.  37);  yet  many,  even  of  the  rulers,  did  believe  (vs.  42),  but  did 
not  dare  confess  it.  This  unbelief  was  in  accordance  with  the  char- 
acter of  the  Jewish  people,  as  Isaiah  described  it  long  ago  (vss.  38-40; 
cf.  Stephen's  similar  characterization  of  the  nation.  Acts  7:51,  52). 

Vss.  44-50  are  a  summary  of  Jesus'  whole  message  and  mission. 
They  have  much  in  common  with  the  prologue  of  the  gospel;  cf. 
John  i :  1-18  and  the  notes  in  paragraph  9. 


272.  Questions  and  Suggestions  for  Study. — (i)  Tell  the  story  of 
the  widow's  two  mites.  (2)*  What  element  of  Jesus'  character  does 
the  incident  illustrate?  (3)  What  does  it  show  as  to  the  character 
of  the  widow  ?  (4)  What  strong  contrast  between  her  character  and 
that  of  the  Jews  of  Jerusalem  (cf.  vss.  37-39)  ?  (5)  What  lesson  has 
the  story  for  us  ?  (6)*  When  only  have  we  the  right  to  say  that  we 
have  "given  the  widow's  mite"  ? 

(7)  What  did  "certain  Greeks"  want  at  the  feast  ?  (8)  How  was 
a  knowledge  of  their  wish  brought  to  Jesus?  (9)*  What  did  this 
wish  of  theirs  first  suggest  to  the  mind  of  Jesus  ?  (10)  What  reason 
have  we  for  thinking  that  their  desire  and  earnestness  were  specially 
comforting  to  Jesus  at  just  this  time?  (n)  Give  a  fact  from  the 
life  of  Paul  naturally  suggested  by  this  incident.  (12)  What  is  it  to 
"glorify"  Jesus?  (13)  Give  some  fact  in  past  or  current  history  to 
show  that  Jesus  is  being  more  and  more  glorified.  (14)  Commit 
John  12:32  to  memory  and  explain  its  meaning  for  Jesus  and  for 
yourself.  Yi5)*  What  does  this  whole  incident  show  as  to  Jesus' 


JESUS'   LAST   WORDS  IN  THE  TEMPLE  237 

attitude  toward  his  death  and  his  thought  about  its  significance? 
Think  this  through  carefully  and  state  it  as  accurately  as  you  can. 
(16)  Through  what  means  does  the  Son  of  man  abide  on  earth 
today  ?  (Cf.  vs.  34.)  (17)  What  was  it  that  made  the  words  of  John 
1 2 : 20-36  specially  solemn  for  the  Jews  ?  Cf .  vs.  36. 

)  Outline  briefly  but  as  comprehensively  as  possible  the  several 
ttempts  that  Jesus  made  to  bring  the  Jews  of  Jerusalem  to  accept 
him.  (19)  Were  the  religious  privileges  and  opportunities  of  the 
Jerusalem  Jews  greater  or  less  than  those  of  Galilee?  (20)  What 
was  the  result  of  all  the  ministry  of  Jesus  in  Jerusalem  ?  (21)  Explain 
this  result,  contrasting  it  with  the  result  of  his  ministry  in  Galilee. 
(22)  Can  you  name  any  of  the' rulers  that  believed  on  him?  (23) 
What  was  it  to  be  "put  out  of  the  synagogue"?  (24)  Compare 
John  12:44-50  with  John  1:1-18,  e.g.,  vs.  46  with  vs.  9;  vs.  44 
with  vs.  13;  vs.  47  with  vs,  14.  (25)  What  statement  as  to  the  mes- 
sage and  mission  of  Jesus  is  contained  in  these  two  passages  ?  (26) 
In  view  of  what  Jesus  was,  has  been,  and  is  to  the  world,  can' any 
intelligent  man  today  justify  himself  in  rejecting  him  or  treating  him 
with  indifference  ?  What  ought  to  be  our  attitude  to  him  ? 

273.  Constructive  Work. — Write  chap,  xxxiv  of  your  "Life  of 
Christ,"  bringing  out  with  clearness  Jesus'  last  message  to  the  Jews 
in  the  temple,  and  thinking  out  and  stating  as  clearly  as  you  can  the 
precise  situation  at  the  close  of  his  public  ministry  to  the  nation. 

274.  Supplementary  Topics  for  Study. — i.  Jesus'  thought  about 
his  relation  to  the  gentiles. 

2.  Jesus  as  the  Light  of  the  world:  for  his  own  generation;  for 
the  present  day. 

3.  Instances  from  the  whole  life  of  Jesus  in  which,  as  in  the  case 
of  the  widow  with  her  two  mites,  he  showed  special  sympathy  toward 
those  who  felt  themselves  objects  of  indifference  or  scorn. 

4.  The  influence  of  Jesus  on  the  world's  history;    on  the  great 
reforms  of  the  present  day. 

PHILLIPS  BROOKS,  The  Influence  of  Jesus;  HILLIS,  Influence  of  Christ  in  Modern 
Life,  especially  chap,  ii;  LORIMER,  Christianity  in  the  Nineteenth  Century;  J.  W. 
JENKS,  The  Political  and  Social  Significance  of  the  Life  and  Teaching  of  Jesus. 

- 

,<   *.<£&<> 

.   Aj^<I.,A_Jt>v 


238  LIFE  OF   CHRIST 


CHAPTER  XXXV 

JESUS'  PREDICTION  OF  THE  END  OF  THE  NATION,  AND  THE 
PLOT  OF  HIS  ENEMIES 

275  (§  X3i)-     Discourse  Concerning  the  Destruction  of  Jerusalem  and  the  End  of 

the  World. 

Matt.,  chaps.  24,  25.  Mark,  chap.  13.          Luke  21:5-38. 

[Matt.  26:1,  2.]  [Luke  12:42-46.] 

2?6  (§  132).   The  Conspiracy  between  the  Chief  Priests  and  Judas. 

Matt.  26:1-5.  Mark  14:1,  2.  Luke  22:1-6. 

Matt.  26:14-16.  Mark  14:10,  n. 

275fl  (§  I31}'  Discourse  Concerning  the  Destruction  of  Jerusalem 
and  the  End  of  the  World.— Mark,  chap.  13.— Vs.  i,  "Out  of  the 
temple":  the  word  denotes  the  temple  in  the  larger  sense,  not  simply 
the  sanctuary.  "What  manner  of  stones!" 

These  stones  were  notable  for  both  size  and  beauty.  All  cloisters  (see  plan 
of  temple,  p.  80)  were  double,  and  the  pillars  to  them  belonging  were  twenty-five 
cubits  in  height.  The  pillars  were  one  entire  stone  each  of  them  and  that  stone 
was  white  marble,  and  the  roofs  were  adorned  with  cedar  curiously  graven. 
The  natural  magnificence  and  excellent  polish  and  the  harmony  of  the  joints  in 
these  cloisters,  afforded  a  prospect  that  was  very  remarkable. — JOSEPHUS,  Jewish 
War,  Book  v,  chap.  v.  See,  also,  supplementary  topic  3,  below. 

Vs.  2,  "  these  great  buildings  " :  both  the  temple  proper  and  the  sur- 
rounding courts  and  colonnades.  "There  shall  not  be  left  here  one 
stone  upon  another":  an  expression  denoting  utter  destruction,  but 
not  to  be  interpreted  with  absolute  literalness.  The  prediction  was 
fulfilled  in  the  overthrow  of  the  city  by  the  Romans  in  70  A.  D.  (Jose- 
phus,  War,  Books  vi,  vii;  Mathews,  New  Testament  Times,  p.  205.) 
Vs.  3,  "as  he  sat  on  the  Mount  of  Olives  over  against  the 
temple:"  it  is  possible  to  reproduce  the  scene  with  vividness.  Jesus 
is  very  likely  returning  to  Bethany  (cf.  Matt.  21:17;  Luke  21:37; 
Mark  11:19,  20)  after  his  stormy  day  of  conflict,  the  Tuesday  of 
Passion  Week,  much  of  which  has  been  spent  in  the  temple  (cf. 
Matt.  21:23;  24:1).  We  know  the  exact  location  of  Herod's  temple 
(see  L.  B.  Paton,  Biblical  World,  January,  1907)  and  can  thus  fix 
the  place  very  nearly  where  Jesus  and  his  disciples  sat  on  the  mount 
"over  against"  it  with  the  white  marble  and  gold  of  the  temple 
glittering  before  them;  cf.  Underwood,  Stereographs  No.  30  and  32. 


JESUS'    PREDICTION   OF   THE   END   OF   THE   NATION  239 

Vss.  4-13.  Note  that  Jesus  does  not  answer  the  question  of  the 
disciples  directly,  but  warns  them  not  to  expect  these  events  too  soon 
and  to  be  prepared  for  many  trials  before  they  come.  Observe  in 
vss.  9,  10  the  indication  that  Jesus,  though  expecting  death,  was  also 
looking  to  the  world-wide  proclamation  of  the  gospel.  The  rejection 
of  him  by  the  nation  and  the  overthrow  of  the  temple  meant,  not  the 
defeat  of  the  kingdom  of  God,  but  its  establishment  for  all  nations. 
Vs.  10,  "the  gospel  must  first  be  preached  unto  all  the  nations": 
fulfilled  in  a  general  way  before  the  destruction  of  Jerusalem  in  70  A.  D. 
The  civilized  world  of  that  day  was  comparatively  small  and  the 
labors  of  the  first  Christian  missionaries  were  given  to  the  large  cities 
— Ephesus,  Athens,  Corinth,  Rome — from  which  the  truth  would 
most  rapidly  be  diffused. 

Vss.  14-23  deal  with  things  which  will  be  precursors  of  the  end, 
i.  e.,  of  the  downfall  of  the  temple  and  of  Judaism  as  connected  with 
the  temple.  Vs.  14,  "the  abomination  of  desolation":  the  phrase  is 
taken  from  Dan.  11:31;  12:11;  I  Mace,  i : 54,  in  all  of  which  places 
it  probably  refers  (as  clearly  in  the  last)  to  the  heathen  sacrifices 
offered  on  the  altar  of  the  Jewish  temple  in  the  time  of  Antiochus 
Epiphanes.  As  employed  by  Jesus  it  refers  to  any  like  desecration 
of  the  temple  or  perhaps  of  the  city.  Vs.  ip:  the  sufferings  of  the 
Jewish  nation  in  the  siege  of  70  A.  D.  were  terrible  almost  beyond 
belief.  (See  Josephus  as  cited  above.) 

Vss.  24-27  tell  of  the  awful  disasters  to  the  nation  which  were  to 
follow  the  overthrow  of  the  city,  and  of  the  establishment  of  Christ's 
kingdom  in  the  place  of  Judaism.  The  language  is  highly  figurative, 
closely  resembling  that  which  the  prophets  often  used  to  describe 
similar  events.  On  vss.  24,  25,  see  Isa.  13:10;  34:4;  Ezek.  32:7,  8; 
Am.  8:9.  On  vs.  26,  see  especially  Dan.  7:13.  The  reference  of 
this  verse  to  a  visible  return  of  Jesus  still  in  the  future  is  unnecessary. 
(Cf .  as  to  the  whole  paragraph  Clarke,  Commentary  on  Mark;  Gould, 
Commentary  on  Mark.} 

Vs.  32  affirms  that  the  exact  time  no  one  knows,  not  even  Jesus 
himself,  but  only  God.  Vss.  33-37  bid  them  therefore  be  on  their 
guard,  watching  and  praying,  always  ready,  yet  not  idly  waiting,  but 
each  at  his  own  work. 

As  a  whole,  therefore,  the  discourse  gives  no  definite  answer  to  the 


240  LIFE  OF  CHRIST 

question  of  the  disciples,  except  that  all  these  things  would  happen 
within  the  lifetime  of  men  then  living  (cf.  vs.  30).  Nor  has  it  any- 
thing to  say  concerning  the  "end  of  the  world,"  as  that  phrase  is 
now  usually  understood.  It  speaks  only  of  the  downfall  of  Judaism 
and  the  establishment  of  Christianity  in  power  on  the  earth,  and  its 
general  aim  is  to  warn  them  against  expecting  these  events  too  soon 
or  looking  for  a  personal  return  of  Jesus  in  connection  with  them. 

275&  (§  131).  Matt.,  chaps.  24,  25. — Matt.  24:1-42  reproduces  in 
the  main  the  discourse  of  Jesus  as  given  in  Mark,  chap.  13,  but  with 
some  differences.  Vs.  j,  "What  shall  be  the  sign  of  thy  coming 
and  of  the  end  of  the  world?"  This  more  expanded  form  of  the 
question  brings  in  two  ideas  not  expressed  in  Mark's  form  of  it, 
"thy  coming"  and  "the  end  of  the  world."  Yet  it  must  be  noticed 
that  in  the  discourse  of  Jesus  as  given  in  Mark  he  speaks  of  "the 
end"  (vs.  7),  and  of  his  coming  (vs.  26).  "The  end  of  the  world" 
is  more  exactly  "the  consummation  of  the  age."  What  Jesus  had 
in  mind  when  he  spoke  of  "the  end"  was  probably  the  conclusion 
of  the  then  current  period  of  history,  the  end  of  the  religious  suprem- 
acy of  the  Jewish  nation,  coming  in  connection  with  the  downfall 
of  Jerusalem,  and  the  ushering-in  of  Christianity  as  the  successor  of 
Judaism. 

Vs.  14,  "and  then  shall  the  end  come":  i.  e.,  the  end  of  the  age 
(see  above).  To  us  the  phrase  naturally  suggests  the  end  of  our  age 
and  our  world,  but  we  must  bear  in  mind  of  what  and  to  whom  Jesus 
was  speaking.  Our  age  and  world  did  not  then  exist.  Jesus  was 
talking  about  the  fall  of  the  temple  and  its  religion  to  men  whose 
horizon  was  almost  bounded  by  Judaism.  That  to  the  disciples  and 
the  evangelist  such  an  expression  would  seem  to  mean  the  end  of 
the  world  is  altogether  probable.  For  they  could  have  as  yet  no 
conception  of  the  Christian  centuries,  which  are  to  us  familiar  past 
history. 

In  Matt.,  chap.  25,  the  evangelist  adds  a  series  of  parables  on  the 
general  subjects  of  watchfulness,  fidelity,  and  judgment.  The  first, 
that  of  the  Ten  Virgins  (vss.  1-13),  teaches  the  necessity  of  being 
ever  ready  for  the  coming  of  the  Lord.  The  details  of  the  parable 
cannot  be  pressed.  Its  simple  teaching  is  that  expressed  in  vs.  13: 
"Watch  therefore,  for  ye  know  not  the  day  nor  the  hour." 


241 

In  the  second  parable,  that  of  the  Talents  (vss.  14-30),  the  duty 
inculcated  is  that  of  faithfully  using  all  that  our  Lord  intrusts  to  us. 
"Watching"  is  not  idle  waiting,  but  industrious  service  of  our  Lord. 

The  Parable  of  the  Sheep  and  the  Goats  (vss.  31-46)  sets  forth 
most  vividly  and  impressively  the  basis  of  Christ's  judgment  of  men, 
viz.,  not  profession  of  his  name,  but  conduct  expressive  of  his  spirit. 
To  press  the  pictorial  element  of  this  parable  to  mean  that  there 
will  be  a  great  judgment  day  of  all  the  world,  when  all  men  will  be 
assembled  in  one  place,  is  unwarranted.  The  parable  teaches  the  basis 
and  issue  of  judgment,  not  its  time  or  external  form.  The  solemn 
truth  that  must  not  be  lost  sight  of  is  that  by  our  conduct  here  and 
now  we  are  determining  issues  that  are  eternal,  life  or  death. 

275C  (§  I31)-  Luke  21:5-38. — Luke's  report  of  this  discourse  fol- 
lows Mark's  rather  closely,  differing  chiefly  in  that  in  place  of  such 
vague  expressions  as  "abomination  of  desolation"  (Mark  13:14) 
Luke  has  definite  language,  "Jerusalem  compassed  with  armies" 
(vs.  20;  see  also  vs.  24,  and  cf.  Mark's  vs.  19).  This  is  probably 
due  to  Luke's  having  written  after  the  fall  of  Jerusalem,  and  hence 
having  naturally  substituted  for  the  general  terms  of  Mark,  language 
more  closely  corresponding  to  the  events  as  they  actually  occurred. 
Note  also  Luke's  statement  as  to  Christ's  activity  during  the  Passion 
Week  in  vss.  37  and  38,  and  with  vs.  37  compare  Mark  13:3. 

276  (§  132).  The  Conspiracy  between  the  Chief  Priests  and 
Judas. — Mark  14:1,  2,  10,  n. —  Vs.  /,  "After  two  days  was  the  feast 
of  the  Passover.  As  the  Passover  fell  this  year  on  Thursday,  the 
conspiracy  was  made  on  Tuesday.  Vs.  2,  "  For  they  said,  Not  during 
the  feast":  the  plans  of  the  Sanhedrin  were  changed  by  the  offer 
of  Judas,  and  with  his  aid  Jesus'  enemies  were  enabled  to  do  that 
which  they  had  judged  impossible,  viz.,  to  arrest  Jesus  during  the 
feast  without  causing  an  uprising.  Vs.  10,  "  Judas  Iscariot,"  or  Judas 
the  inhabitant  of  Kerioth  (possibly  el  Karjetein,  a  ruined  vilkge  south 
of  Hebron).  He  was  probably  the  only  one  of  the  Twelve  who  was 
not  a  Galilean.  "  Went  away  unto  the  chief  priests,  that  he  might 
deliver  him  unto  them":  the  motives  leading  Judas  to  this  act  of 
treachery  were  probably  dishonesty  and  covetousness  (see  John 
12:4-6),  but  doubtless  in  addition  was  anger  arising  from  having 
been,  as  he  supposed,  duped  by  Jesus  into  believing  that  he  was  the 


242  LIFE  OF  CHRIST 

Christ.  In  the  future  now  outlined  by  Jesus  he  saw  no  preferment 
and  no  realization  of  his  hopes  as  to  the  messianic  kingdom. 
Cupidity  and  revenge  easily  become  allies  in  any  man's  life. 

It  is  to  be  noted  that,  in  all  accounts,  Judas  and  not  the  Sanhedrin 
takes  the  initiative.  Matthew  (26:15)  tells  of  a  bargain,  in  which 
Judas  was  paid  thirty  shekels,  the  ordinary  price  of  a  slave  (Exod. 
21  -.32),  or  about  $20,  with  purchasing  power,  however,  much  greater. 
The  share  of  Judas  in  the  conspiracy  was  simply  that  of  piloting  the 
servants  of  the  Sanhedrin  to  some  place  where  Jesus  might  be  arrested 
without  causing  a  popular  uprising. 


277.  Questions  and  Suggestions  for  Study. — (i)  What  does  Mark 
13:1  tell  us  about  the  temple  and  the  way  the  Jews  regarded  it? 
(2)  Give  any  additional  facts  as  to  this  temple  which  seem  to  you 
of  interest  in  connection  with  this  chapter.  (3)  What  suggestion  in 
the  early  part  of  this  chapter  as  to  Jesus'  programme  during  Passion 
Week?  See  especially  note  on  Mark  13:3.  Give  the  events  of 
each  day  in  that  week  so  far  as  we  have  studied.  (4)  What  remark 
of  Jesus  and  question  of  the  disciples  gave  occasion  to  Jesus'  dis- 
course in  Mark,  chap.  13?  (5)  Where  was  Jesus  when  he  gave 
this  discourse?  (6)*  What  is  its  main  purpose?  (7)*  What  is  the 
permanent  lesson  of  the  discourse  for  us  and  for  all  ?  (8)  What  does 
Matthew's  report  of  this  discourse  add  to  that  contained  in  Mark  ? 
(9)  What  are  we  to  understand  by  the  phrase  "the  end  of  the  world," 
as  here  used  to  express  the  thought  of  Jesus  ?  (10)*  What  is  the 
„  \  Parable  of  the  Ten  Virgins  intended  to  teach  (Matt.  25:1-13)? 
AJ(II)*  What  is  the  teaching  of  the  Parable  of  the  Talents  (Matt.  25: 
14-30)?  (12)*  What  is  the  teaching  of  the  Parable  of* the  Sheep 
and  the  Goats  (Matt.  25 : 31-46)  ?  (13)  In  what  respects  does  Luke's 
report  differ  from  Mark's  ?  (14)  What  do  these  differences  indicate 
as  to  the  time  when  Luke  wrote?  (15)  Do  this  discourse  and  these 
parables  give  us  warrant  to  expect,  some  time  in  the  future,  a  visible 
coming  of  Jesus  in  the  clouds,  and  a  general  assemblage  of  the  living 
and  dead  in  one  place  for  judgment?  If  not  this,  then  what? 
(16)  What  is  to  be  the  basis  of  judgment  ?  (17)  What  is  the  practical 
lesson  for  us  all  in  this  teaching  ? 

(18)  What  was  the  plan  of  the  enemies  of  Jesus  in  Jerusalem 


JESUS'    LAST  DAY   WITH   THE  DISCIPLES  243 

with  reference  to  his  arrest  ?  (19)  What  proposal  did  Judas  make 
to  them?  (20)  What  difference  did  this  make  in  their  plans?  (21) 
What  influences  led  Judas  to  this  desperate  act  ? 

278.  Constructive  Work. — Write  chap,  xxxv  of  your  "Life  of 
Christ,"  indicating  the  purpose  of  the  discourse  on  the  end  of  the 
nation  and  its  general  teaching,  and  the  motives  and  effect  of  Judas' 
act  of  treachery. 

279.  Supplementary   Topics   for    Study. — i.  The   fulfilment   of 
Jesus'  prediction  concerning  Jerusalem  in  the  Judeo-Roman  war  of 
66-70  A.  D. 

JOSEPHUS,  War,  Books  v-vii;  SCHURER,  History  of  the  Jewish  People,  Div.  I, 
Vol.  II,  pp.  208  ff. 

2.  The  character  of  Judas. 

3.  The  Temple  of  Herod. 

JOSEPHUS,  Antiquities,  Book  xv,  chap,  xi;  Jewish  War,  Book  v,  chap,  v;  the 
tractate  Middoth,  translated  in  BARCLAY,  The  Talmud;  SAND  AY  AND  WATERHOUSE, 
The  Sacred  Sites  of  the  Gospels;  C.  W.  VOTAW,  "The  Temple  at  Jerusalem  in 
Jesus'  Day,"  Biblical  World,  March,  1904  (note  especially  Scripture  references  at 
bottom  of  p.  171);  L.  B.  PATON,  "Jerusalem  in  Bible  Times,"  Biblical  World, 
January  and  November,  1907;  and  Bible  Dictionaries. 


CHAPTER  XXXVI 

JESUS'  LAST  DAY  WITH  THE  DISCIPLES 

280  (§  133).     The  Last  Supper. 
Matt.  26:17-30.     Mark  14: 12-26.     Luke  22:   7-30.       John  13:1-30. 

282  (§  134).     Christ's  Farewell  Discourses. 

Matt.  26:31-35.     Mark  14:27-31.     Luke  22:31-38.       John  13:31—16:33. 

283  (§  135).     The  Intercessory  Prayer.  John,  chap.  17. 

2800  (§  133).  The  Last  Supper. — Mark  14:12-26. — Vs.  12,  "on 
the  first  day  of  unleavened  bread":  i.  e.,  on  the  fourteenth  of  Nisan 
(Exod.  12:6;  Lev.  23:5;  Num.  9:3).  It  would  be  well  to  read 
the  account  of  the  institution  of  the  Passover  and  the  method  of  its 
observance  in  Exod.,  chap.  12.  "Where  wilt  thou  that  we  go  and 
make  ready,"  etc.:  a  brotherhood  like  that  of  the  disciples  would 
naturally,  as  a  family,  eat  the  Passover  lamb  together.  The  question 
of  the  disciples  shows  clearly  that  Jesus  had  not  disclosed  to  them 
his  plans.  Perhaps  his  reticence  was  due  to  his  knowledge  of  the 
plot  of  Judas.  Vss.  13-16.  It  is  unnecessary  to  interpret  these 


244  LIFE  OF   CHRIST 

words  of  Jesus  as  indicating  miraculous  knowledge  of  the  future. 
The  use  of  the  term  "my  guest  chamber"  probably  indicates  that  he 
had  had  some  previous  understanding  with  the  owner  of  the  house. 
This  is  supported  by  the  fact  that,  in  accordance  with  Jewish  law 
(Exod.  12:3),  Jesus  must  have  chosen  a  lamb  on  the  tenth  of  Nisan. 
"A  man  bearing  a  pitcher  of  water":  there  is  emphasis  on  the  word 
"man."  Probably  the  bearing  of  a  pitcher  of  water,  ordinarily  the 
work  of  the  women,  had  been  agreed  upon  as  the  sign  of  recognition. 
By  these  precautions  Jesus  was  able  to  select  the  room  for  the  Pass- 
over feast  without  disclosing  its  location  to  Judas  in  time  for  him 
to  betray  the  fact  to  the  priests. 

Vs.  18.  Between  vs.  17,  in  which  is  mentioned  the  arrival  of  Jesus 
and  his  disciples  in  the  upper  room,  and  vs.  18  are  to  be  introduced 
the  washing  of  the  disciples'  feet  with  its  accompanying  lesson; 
John  13:1-20. 

Vs.  IQ.  Nothing  could  better  show  the  disciples'  profound  con- 
fidence in  the  words  of  Jesus.  Though  conscious  of  no  determination 
to  betray  him,  upon  hearing  his  prediction  each  believed  himself  pos- 
sibly the  offender.  How  much  they  had  gained  in  humility,  in  moral 
sensitiveness,  and  in  their  capacity  for  trust  by  close  companionship 
with  Jesus !  Cf .  again  paragraph  1 200.  Doubtless  Jesus  had  seen  the 
disloyalty  of  Judas  from  its  inception.  The  announcement  of  the 
traitor  is  general  here,  no  one  being  mentioned  by  name,  and  vs.  20 
does  not  make  the  announcement  specific,  for  all  "dipped"  with 
him  "in  the  dish."  It  was  this  fact  that  his  own  familiar  friend 
who  lived  and  ate  with  him  should  betray  him  that  added  not  a 
little  to  the  anguish  of  Jesus.  Vs.  21,  "woe  unto  that  man  through 
whom  the  Son  of  man  is  betrayed!":  these  words  are  to  be  under- 
stood not  so  much  as  indignant  denunciation  addressed  to  the  other 
apostles  as  words  of  final  sad  appeal  to  Judas  himself,  whom  Jesus 
would  even  then  have  saved  from  himself.  So  Judas  probably  under- 
stood them,  for  according  to  Matt.  26:25,  "Judas  answered  and 
said,  Is 'it  I,  Rabbi?"  Jesus  answered,  "Thou  hast  said,"  i.  e., 
"Yes,"  but  not  so  that  the  rest  heard  him.  Judas  and  Jesus  were 
probably  sitting  near  to  each  other;  cf.  John  13:21-30  and  para- 
graph 280^. 

Vs.  22,  "blessed":   i.e.,  blessed  God,  or  rather  (Luke  22:19), 


JESUS'   LAST  DAY  WITH  THE  DISCIPLES  245 

gave  thanks.  There  will  always  be  some  question  as  to  whether  the 
memorial  meal  or  custom  now  instituted  by  Jesus  was  derived  from 
the  Passover.  On  the  whole,  it  seems  most  probable  that  it  was 
the  latter  part  of  that  feast.  "The  Lord  partook  with  the  others  of 
the  paschal  lamb,  and  when  the  law  had  been  thus  fulfilled,  and  the 
supper  ended,  before  proceeding  to  take  the  cup  after  supper,  the 
cup  of  blessing,  took  bread  (of  course  the  unleavened  bread  upon 
the  table,  since  none  other  was  permitted  to  be  present)  and,  de- 
claring it  to  be  his  body,  gave  them  to  eat"  (Andrews,  Life  of  Our 
Lord,  p.  490).  "This  is  my  body":  i.  e.,  it  represents  my  body,  as 
today  we  say,  looking  at  a  picture,  "This  is  my  father."  The  form 
of  the  memorial  instituted  by  Jesus  is  most  significant.  It  was  an 
everyday  act — the  breaking  and  eating  of  bread,  and  one  which  the 
inner  circle  had  performed  with  Jesus  hundreds  of  times.  See  Luke 
24:30,  31,  355  Mn  21:4,  5,  9,  13,  14. 

A  poor  boy  had  lost  his  mother,  a  widow  who  with  his  help  had  been  strug- 
gling for  years  to  support  a  large  family  of  little  children.  A  friend  with  whom 
he  was  driving  noticed  him  repeatedly  thrusting  his  hand  into  his  blouse.  When 
asked  the  reason  he  said,  "I  have  a  piece  of  Mother's  dress  in  there,  and  some- 
how when  I  touch  it  she  seems  near  to  me." — REV.  W.  M.  BUTLER  in  Sunday, 
School  Times,  October  20,  1906. 

The  giving  of  the  bread  must  also  have  recalled  the  feeding  of 
the  five  thousand  and  the  discourse  that  followed  in  which  he  said, 
"I  am  the  bread  of  life."  See  paragraphs  155  and  157. 

Bread  of  heaven,  on  thee  we  feed; 
For  thy  flesh  is  meat  indeed: 
Ever  may  our  souls  be  fed 
With  this  true  and  living  bread; 
Day  by  day  with  strength  supplied, 
Thro'  the  life  of  Him  who  died. 

— W.  D.  MACLAGAN. 

Vs.  23,  "a  cup":  according  to  Paul  (I  Cor.  10:16;  11:25  f.)  the 
"  cup  of  blessing,"  so  called,  the  third  of  the  four  drunk  at  the  Pass- 
over meal.  Vs.  24,  "the  covenant":  probably  a  reference  to  the 
new  covenant  (cf.  Luke  22:20)  of  Jer.  31:31-34,  with  which  it  is 
associated  as  respects  the  significance  of  the  blood.  Compare  also 
Exod.  24:5-8  where,  as  the  symbol  of  life,  blood  sprinkled  on  the 
book  of  the  law  and  on  the  people  symbolizes  a  covenant  between 


246  LIFE   OF   CHRIST 

God  and  the  people,  they  pledging  themselves  to  obedience  and  he 
imparting  to  them  his  life.  Jesus,  shedding  his  blood  in  obedience 
to  the  will  of  God  and  in  devotion  to  the  interests  of  men,  brings  men, 
through  the  adoption  of  the  same  principle  of  life,  through  the  same 
devotion  of  their  lives  to  God,  into  fellowship  with  God.  In  the 
word  "shed,"  or  "poured  out,"  there  is  perhaps  also  a  suggestion 
of  the  blood  of  the  sin-offering,  by  the  pouring-out  of  which  on  his 
behalf  the  sinner  confessed  his  sin  and  sought  forgiveness  (cf.  Lev. 
4:34,  35;  Matt.  26:28).  Thus  the  death  of  Jesus  is  at  one  and  the 
same  time  a  revelation  (a)  of  God's  love,  (&)  of  the  sinfulness  of 
human  sin,  and  (c)  of  the  possibility  of  forgiveness  and  reconcilia- 
tion. Cf.  paragraph  270. 

Vs.  25,  "I  will  no  more  drink,"  etc.:  referring  to  his  immediate 
death,  and  expressing  his  faith  in  a  triumphant  kingdom.  Vs.  26, 
"a  hymn":  the  Passover  feast  closed  with  chanting  Pss.  115-118. 

.That  which  stands  out  clearly  in  respect  to  this  memorial  meal 
is  that  Jesus  regarded  his  death  as  suffered  in  behalf  of  his  disciples 
and  as  a  basis  of  fellowship  between  them  and  God,  and  that  he 
wished  to  make  the  bread  and  the  wine  symbols  reminding  them  of 
this  fact.  The  fundamental  idea  of  the  Lord's  Supper  is  remem- 
brance of  Jesus'  self-sacrifice  on  behalf  of  men.  By  his  words  to 
his  disciples  on  the  occasion  of  his  own  last  supper  with  them  Jesus 
made  the  bread  and  the  wine  symbols  of  the  fact  that  he  gave  him- 
self for  men,  dying  that  he  might  bring  them  into  covenant  fellow- 
ship with  God.  As  observed  by  his  disciples  after  his  death,  it  was 
a  perpetually  repeated  memorial  of  this  great  fact,  admirably 
adapted  to  bring  it  again  and  again  to  remembrance. 

The  thought  of  communion  and  fellowship  between  the  disciples, 
sharers  in  a  common  meal,  and  participating  in  common  in  the 
blessings  that  flow  from  Jesus'  life  and  death,  which  naturally  and 
inevitably  grew  up,  has  bulked  large  in  the  church  and  doubtless 
has  been  most  efficacious  in  drawing  Christians  together.  But  it  is 
well  to  remind  ourselves  anew,  that  the  fellowship  of  which  the 
ordinance  speaks  is  primarily  fellowship  with  God;  and  that  the 
elements  are  primarily  memorials  of  Jesus'  self-sacrifice  that  we 
might  enter  into  such  fellowship. 

2806  (§  133).  Luke  22:7-30. — Vs.  7.    This  verse  seems  to  assert 


JESUS'   LAST  DAY  WITH  THE  DISCIPLES  247 

that  Jesus  ate  the  paschal  feast  at  the  same  time  that  it  was  being 
eaten  by  other  Jews.  Vss.  8-13.  .See  paragraph  2800,  but  note 
that  Luke  gives  the  names  of  the  two  disciples  sent  to  make  arrange- 
ments for  the  Passover.  Vs.  16,  "until  it  be  fulfilled  in  the  kingdom 
of  God":  the  reference  is  to  the  Passover,  but  the  meaning,  as  of 
vs.  18  and  of  Mark  14:25,  is  very  obscure.  It  is  doubtful  if  we  can 
now  ascertain  with  certainty  what  Jesus'  thought  was. 

If  vss.  17,  18  are  to  be  added  directly  to  vs.  16,  then  Luke  makes 
reference  to  two  cups  instead  of  one.  On  the  whole,  it  seems  most 
natural  to  treat  vss.  17,  18  as  parallel  to  19,  20,  each  pair  of  verses 
being  drawn  from  a  separate  source.  In  that  case  vss.  17,  18 
would  belong  chronologically  at  the  time  given  the  words  and  acts 
by  Mark.  See  the  parallel  columns  in  paragraph  281. 

Vss.  24-27.  There  is  much  difficulty  in  deciding  just  when 
Jesus  spoke  these  words  at  the  supper.  They  would  stand  most 
naturally  before  the  breaking  of  the  bread  and  the  drinking  of  the 
cup ;  but  Luke  has  not  so  placed  them,  and  we  cannot  be  quite  cer- 
tain at  what  point  they  were  uttered.  Their  teaching  is  in  general 
that  of  John  13:4-17;  see  paragraph  28oc.  Cf.  also  paragraph 
241. 

Vss.  25,  26  are  almost  identical  with  Mark  10:42-44;  Matt.  20: 
25-27.  The  greatest  benefactors,  says  Jesus,  will  be  not  your  kings 
and  rulers,  but  the  man  who  serves  you  best,  even  without  title  or 
external  position.  In  the  society  founded  by  Jesus  one  is  to  seek 
to  aid  others  without  exercising  authority  over  them.  To  enforce 
this  Jesus  speaks  of  his  own  position  (vs.  27;  cf.  Mark  10:45). 
Vss.  28-30  are  not  to  be  taken  literally  as  if  the  reference  were  to  a 
political  empire,  but  as  a  figurative  representation  of  the  certain  and 
great  reward  for  loyalty.  The  apostles  had  often  been  stupid, 
narrow,  worldly,  and  even  now  on  this  last  night  of  his  life  when  his 
soul  was  wrung  with  agony  and  hungry  for  their  sympathy,  they 
had  been  quarreling  about  position  (see  vs.  24).  Still  he  commends 
them  for  continuing  with  him  in  his  temptations.  He  sees  the 
strength  in  their  weakness.  It  was  thus  that  he  gained  his  marvel- 
ous power  over  them,  showing  that  he  knew  them  better  than  they 
knew  themselves  and  loved  them  better  (cf.  note  on  Mark  14:19 
above).  The  remembrance  of  this  commendation  must  have  com- 


248  LIFE  OF  CHRIST 

forted  the  apostles  and  restored  their  self-respect  after  they  had  for- 
saken him  and  fled  on  the  following  day. 

28oc  (§  133).  John  13:1-30. — Vs.  i,  "Loved  them  unto  the  end": 
these  words  are  intended  to  give  the  motive  for  the  gracious  and 
humble  service  Jesus  was  about  to  render  his  disciples.  The  occa- 
sion for  this  service  was  the  pride  of  the  Twelve,  no  one  of  whom 
was  willing  to  take  the  part  of  a  servant  and  wash  the  feet  of  his 
companions.  Vs.  10,  "he  that  is  bathed,"  etc.:  a  reference  to 
oriental  customs.  The  bath  and  the  washing,  requisite  to  sharing 
in  a  banquet,  were  used  by  both  Jesus  and  Peter  as  symbolical  of 
the  inner  cleansing  needed  by  those  who  were  to  sit  down  at  the  great 
dinner  of  the  kingdom.  Vss.  12-17  contain  one  of  Jesus'  most 
striking  teachings  as  to  the  Christian's  need  of  abandoning  pride  and 
devoting  himself  to  the  service  of  those  about  him,  however  inferior 
they  may  seem  to  be.  It  is  a  lesson  in  the  equality  and  love 
that  should  characterize  all  followers  of  Jesus.  This  acted  parable 
shows  Jesus'  power  as  a  teacher;  cf.  paragraphs  135  and  137.  For 
a  similar  lesson  in  humility  taught  in  a  similar  way,  see  Matt.  18: 1-5 
and  paragraph  i8i&.  Vss.  18-20  show  that  Jesus  had  foreseen  his 
betrayal  by  Judas.  Vs.  23,  "reclining  in  Jesus'  bosom":  the  Jews 
had  by  this  time  adopted  generally  the  Greek  custom  of  reclining  at 
table.  They  reclined  on  the  left  elbow,  leaving  the  right  arm  free. 
Vs.  23  simply  means  that  John  was  at  Jesus'  right  hand.  This 
explains  vs.  24:  Peter  beckons  to  John,  as  the  one  who  was  near 
enough  to  Jesus  to  speak  to  him  quietly,  to  ask  of  whom  he  spoke. 
The  narrative  would  seem  to  indicate  that  John  was  at  Jesus'  right, 
Judas  at  his  left  where  he  could  receive  the  sop  readily,  and  Peter 
just  across  the  table  from  John.  Probably  none  knew  that  Judas  was 
d  esignated  as  the  traitor  except  John  and  Peter.  Vs.  26, "  when  h  e  had 
dipped  the  sop":  for  the  place  of  the  "sop"  in  the  paschal  supper, 
see  paragraph  281.  Vs.  27,  "That  thou  doest,  do  quickly":  Jesus, 
seeing  that  Judas  is  now  beyond  hope,  desires  him  to  withdraw  at  once, 
that  he  may  be  alone  with  his  true  disciples.  On  the  Last  Supper,  see 
a  good  brief  treatment  in  Rhees,  Life  of  Jesus  of  Nazareth,  pp.  181-87. 

281.  The  Probable  Order  of  the  Passover  Feast  was  as  follows. 
Such  of  its  elements  as  seem  to  be  mentioned  in  the  accounts  of  the 
Last  Supper  are  printed  in  italics. 


JESUS'    LAST  DAY   WITH   THE   DISCIPLES 


249 


1.  Blessing  of  first  cup  of  wine. 

2.  Handwashing  and  prayer. 

3.  Bitter  herbs,  dipped  in  the  haroseth  (mixture  of  fruit  and 
vinegar),  passed  and  eaten. 

4.  Second  cup  of  wine,  with  question  of  son  and  answer  of  father 
(Exod.  12:26). 

5.  First  part  of  the  Hallel  (Pss.  113,  114). 

6.  "Sop"  (a  bit  of  the  paschal  lamb  and  bitter  herb  in  bread) 
dipped  in  vinegar  and  eaten. 

7.  Paschal  lamb  eaten. 

8.  Eating  0}  a  piece  o]  unleavened  bread  (possibly  not  eaten  in 
time  of  Christ). 

9.  Third  cup  0}  wine  with  grace  ("cup  of  blessing"). 

10.  Fourth  cup. 

11.  Blessing  in  song  (Pss.  115-118.) 

(If  Luke  22 : 17  be  not  referred  to  the  same  cup  spoken  of  in  Mark 
14:23,  then  its  cup  is  to  be  identified  with  the  second  cup  of  the 
feast.) 

The  order  of  events,  as  well  as  the  words  of  Jesus  at  this  time, 
can  be  fixed  by  a  comparison  of  the  sources  here  shown  in  parallel 
columns : 


MARK  14:23-35 

MATT.  26:26-29 

LUKE  32:17,  1  8 

LUKE  22:19,  20 

I  COR.  11:23-25 

i.  Bread     broken 

i.  Bread    broken 

i.  Bread     broken 

i.  Bread    broken 

with  thanks. 

with  thanks. 

with  thanks. 

with  thanksgiving. 

2.  "Take  ye:  this 

3.  "Take,  eat  -.this 

2.  "This    is    my 

2.  "This    is    my 

is  my  body." 

is  my  body.' 

body  which  is  given 

body   (broken)    in 

for  you;  this  do  in 

your  behalf.    This 

remembrance   of 

do  in  remembrance 

me." 

of  me.1' 

3.  Cup  taken  with 

3.  Cup  taken  with 

3.  Cup  taken  with 

3.  Cup  taken  with 

3.  Cup  taken  with 

thanksgiving. 

thankgsiving. 

thanksgiving. 

thanksgiving. 

thanksgiving. 

4.  "This    is    my 

4.  "Drink  ye  all 

4.  "Take  this  and 

4.  "This    cup    is 

4.  "This    cup    is 

blood  of  the  cove- 

of it;  for  this  is  my 

divide     it     among 

the  new  covenant 

the   new   covenant 

nant  which  is  shed 

blood  of  the  cove- 

yourselves :  for  I  say 

in  my  blood,  even 

in  my  blood;  this 

for  many.   Verily  I 

nant,  which  is  shed 

unlo  you,  I  will  not 

that     which     is 

do  as  often  as   ye 

will  no  more  drink 

for  many  unto  re- 

drink from  hence- 

poured   out    for 

drink  it,  in  remem- 

of the  fruit  of  the 

mission     of     sins. 

forth  of  the  fruit  of 

you." 

brance  of  me." 

vine,  until  that  day 

But  I  say  unto  you, 

the  vine,  until  the 

when    I    drink    it 

I    will    not    drink 

kingdom    of    God 

new   in   the  king- 

henceforth of   this 

shall  come." 

dom  of  God." 

fruit  of   the   vine, 

until  that  day  when 

I  drink  it  new  with 

you  in  my  Father's 

0 

kingdom." 

250  LIFE   OF  CHRIST 

When  the  Paschal  evening  fell 
Deep  on  Kedron's  hallowed  dell, 
When  around  the  festal  board 
Sate  the  Apostles  with  their  Lord, 
Then  his  parting  word  He  said, 
Blessed  the  cup  and  broke  the  bread — 
"This  whene'er  ye  do  or  see, 
Evermore  remember  Me." 

Years  have  past:  in  every  clime, 
Changing  with  the  changing  time, 
Varying  through  a  thousand  forms, 
Torn  by  factions,  rock'd  by  storms, 
Still  the  sacred  table  spread, 
Flowing  cup  and  broken  bread, 
With  that  parting  word  agree, 
"Drink  and  eat — remember  Me." 

When,  thro'  all  the  scenes  of  life, 
Hearths  of  peace  and  fields  of  strife, 
Friends  or  foes  together  meet, 
Now  to  part  and  now  to  greet, 
Let  those  holy  tokens  tell 
Of  that  sweet  and  sad  farewell, 
And,  in  mingled  grief  or  glee, 
Whisper  still,  "Remember  Me!" 

When  diverging  creeds  shall  learn 
Toward  their  central  Source  to  turn; 
When  contending  churches  tire 
Of  the  earthquake,  wind,  and  fire; 
Here  let  strife  and  clamour  cease 
At  that  still,  small  voice  of  peace — 
"May  they  all  united  be 
In  the  Father  and  in  Me." 

— DEAN  A.  P.  STANLEY. 
(See  the  whole  poem  in  Prothero,  Letters  and  Verses  of  Dean  Stanley,  p.  403.) 

2820  (§  134).  Christ's  Farewell  Discourses. — Mark  14:27-31.— 
These  few  verses  contain  the  prediction  of  Jesus'  desertion  by  the 
Twelve  in  his  coming  experience,  of  his  resurrection  and  where  he 
would  be  found  after  it,  and  of  Peter's  denial.  The  last  topic  appears 
in  all  four  gospels  in  connection  with  an  overconfident  assertion  of 
loyalty. 

Vs.  27,  "shall  be  offended":  note  the  margin  of  the  New  Version, 


JESUS'   LAST  DAY  WITH  THE  DISCIPLES  251 

"caused  to  stumble;"  their  offense,  that  whereon  they  stumbled, 
was  shortsightedness  and  feebleness,  not  petulance  and  pride.  "The 
sheep  shall  be  scattered " :  the  love  of  Christ  sees  in  their  departure 
from  him  in  the  hour  of  peril,  a  scattering  not  a  desertion;  they  are 
still  his  sheep  and  he  their  shepherd.  The  very  next  verse  expresses 
his  anticipation  of  their  return.  The  loving  shepherd  will  find  the 
lost  sheep;  cf.  paragraphs  203  and  220.  Cf.  also  note  on  Luke  22: 
28-30  in  paragraph  2806. 

2826  (§134).  Luke  22:31-38. — Vss.  31,  32.  Notice  that  the 
pronoun  "you"  in  vs.  31  is  plural,  referring  to  the  whole  company  of 
the  Twelve,  while  vs.  32  uses  "thee,"  referring  to  Peter  only.  Jesus 
foresees  a  process  of  testing,  sifting  out  the  good  from  the  bad;  he 
does  not  say  that  he  has  prayed  that  Peter  may  escape  this  process, 
but  that  his  faith  may  not  fail  under  it.  It  is  peculiarly  needful  that 
he  as  the  leader  shall  "keep  the  faith." 

In  St.  Luke's  Gospel  we  are  told 
How  Peter  in  the  days  of  old 

Was  sifted; 

And  now,  though  ages  intervene, 
Sin  is  the  same,  while  time  and  scene 

Are  shifted. 

— LONGFELLOW,  "The  Sifting  of  Peter." 

Vs.  32,  "when  once  thou  hast  turned  again,  stablish  thy  brethren  " : 
here  again  the  far-seeing  love  of  Jesus  looks  beyond  the  wavering 
conceit  of  Simon  to  the  rocklike  trust  of  Peter  and  comforts  him 
with  the  thought  of  his  future  service  for  the  church  in  which  he 
shall  not  only  stand  himself  but  help  others  to  stand  firm. 

But  noble  souls,  through  dust  and  heat, 
Rise  from  disaster  and  defeat 

The  stronger, 

And  conscious  still  of  the  divine 
Within  them,  lie  on  earth  supine 

No  longer. 

—LONGFELLOW,  "The  Sifting  of  Peter." 

Vss.  35-38.  These  verses  contain  in  figurative  language  Jesus' 
impressive  warning  to  the  disciples  that  they  are  approaching  a  time 
of  extreme  danger.  That  he  actually  meant  that  they  should  at 
once  provide  themselves  with  swords  is  improbable.  Certainly  he 


252  LIFE   OF   CHRIST 

did  not  mean  that  they  were  to  resist  force  with  force.  Cf.  John 
18:11.  Vs.  38,  "here  are  two  swords":  this  is  an  example  of  the 
narrow  literalness  of  the  disciples  (begotten  in  part  by  the  Jewish 
education  of  the  day)  which  had  so  often  vexed  the  soul  of  Jesus; 
cf.  Matt.  16:5-12.  Jesus'  words,  "It  is  enough,"  mean,  "enough 
has  been  said  about  the  swords,"  not,  "there  are  swords  enough." 
•He  cannot  just  now  show  them  that  they  are  taking  him  too  literally. 

282C  (§  134).  John  13:31— 16:33.— Vs.  31,  ''now  is  the  Son  of 
man  glorified":  the  reference  is  to  his  whole  earthly  life  in  which 
his  character  and  mission  had  been  revealed  and  thus  made  glorious 
in  the  eyes  of  all  who  could  appreciate  them.  For  the  meaning  of 
the  word,  "glorify,"  cf.  paragraph  270.  Vs.  55,  "little  children, 
yet  a  little  while  I  am  with  you":  his  departure,  which  he  had 
repeatedly  predicted,  is  now  near  at  hand,  and  with  tender  affection 
Jesus  seeks  to  prepare  them  for  it.  "As  I  said  unto  the  Jews":  see 
John  7:34;  8:21.  Vs.  34,  "a  new  commandment":  in  view  of  his 
departure  from  them  there  is  a  necessity  greater  than  before,  not 
simply  of  love  to  all  men,  but  of  a  love  which  shall  bind  the  disciples 
to  one  another.  This  injunction,  not  having  been  specially  empha- 
sized before,  is  in  this  sense  a  new  commandment. 

Chap.  14. — This  familiar  chapter,  which  has  been  the  comfort  of 
so  many  in  times  of  distress,  has  to  an  even  greater  degree  than  the 
rest  of  this  section  the  character  of  a  farewell  to  the  disciples.  It 
emphasizes  the  thought  that  the  coming  separation  is  to  be  but  for 
a  brief  time;  that,  having  known  him,  they  know  the  Father,  and 
that  through  their  fellowship  with  him  and  loving  obedience  to  his 
will  they  will  enter  into  fulness  of  fellowship  with  God.  In  his 
absence  another  Comforter,  the  Spirit  of  Truth,  will  be  with  them. 

While  he  is  speaking  the  words  of  this  chapter  he  is  interrupted 
three  times  by  his  apostles,  who  raise  difficulties  and  ask  questions 
about  what  he  is  saying,  questions  which  Jesus  answers  directly  and 
kindly.  We  have  in  this  a  truthful  picture,  doubtless,  of  the  uncon- 
strained and  intimate  daily  conference  of  Jesus  and  his  disciples  and 
also  an  indication  of  his  excellence  as  a  teacher.  He  did  not  overawe 
his  pupils,  however  stupid  or  slow  they  were,  but  by  keeping  close 
to  them  learned  their  deficiencies  and  was  able  to  help  them.  Cf. 
note  on  John  13:12-17  and  paragraphs  135,  137. 


JESUS'   LAST  DAY   WITH  THE  DISCIPLES  253 

15:1-17. — The  central  thought  of  .the  Parable  of  the  Vine  and  its 
Branches  in  these  verses  is  that  fellowship  with  Christ  is  the  condi- 
tion of  fruitfulness.  Joined  to  Christ  and  partaking  of  his  life,  as 
the  branch  partakes  of  the  life  of  the  vine,  the  disciple  feels  himself 
a  friend  not  a  servant  of  Jesus,  finds  obedience  to  God  and  love  for 
his  fellows  a  law  of  his  nature,  and  abundant  fruit-bearing  a  joy 
that  abides. 

Children  of  men !  not  that  your  age  excel 

In  pride  of  life  the  ages  of  your  sires, 

But  that  ye  think  clear,  feel  deep,  bear  fruit  well, 

The  Friend  of  man  desires. 
I  — MATTHEW  ARNOLD,  "Progress." 

15:18 — 16:4. — The  love  of  the  disciples  to  one  another  suggests 
the  hatred  of  the  world  which,  first  directed  against  the  Master, 
turns  also  against  the  disciples.  The  ground  of  this  hatred  is  in  the 
difference  of  character  between  the  world  on  the  one  side,  and,  on 
the  other,  the  disciples,  Jesus  the  Master,  and  God  the  Father. 
Vss.  26,  27  introduce  the  thought  of  the  Comforter  (on  the  meaning  of 
the  .word  see  notes  on  16:5-15),  to  which  he  returns  again  in  i6':y. 

16:5-24. — Passing  naturally  from  the  persecutions  which  his  dis- 
ciples must  endure  to  his  departure  from  them,  he  tells  them  that 
it  is  expedient  for  him  to  go  away,  because  otherwise  the  Comforter 
will  not  come  to  them,  and  so  goes  on  to  speak  of  the  work  which 
the  Comforter  will  accomplish.  The  word  translated  Comforter 
means  One  called  to  aid,  thus  an  Advocate  or  Helper.  In  14:16 
he  is  called  "another"  Helper,  thus  implying  that  he  is  to  do 
a  work  like  that  which  Jesus  has  done.  And  this  is  also  brought  out 
in  his  other  name,  the  Spirit  of  Truth;  the  Spirit  of  God  testifying 
in  the  hearts  of  men  to  the  same  truth  which  Jesus  taught  and  which 
was  revealed  in  him  will  carry  forward  the  work  which  JeSus  began 
and  in  a  sense  more  effectually  than  Jesus  could  have  done  by  remain- 
ing on  earth.  He  assures  his  sorrowing  disciples,  perplexed  by  the 
strangeness  of  his  announcement,  that  he  will  return  to  them  after  an 
absence,  that  their  sorrow  shall  be  brief  and  shall  be  followed  by  an 
abiding  joy — a  joy  based  on  full  fellowship  with  him  and  with  God. 

16:25-33. — Vs.  25,  "proverbs":  dark  sayings,  obscure  language. 
"But  shall  tell  you  plainly  of  the  Father":  much  as  Jesus  had 


254  LIFE   OF   CHRIST 

revealed  to  his  disciples,  there  was  far  more  yet  to  be  revealed,  and 
what  had  been  told  could  but  be  like  unexplained  riddles  to  them 
in  comparison  with  the  whole  truth,  which  was  to  be  revealed  to 
them  by  the  Spirit  as  fast  as  they  were  prepared  to  receive  it  (cf .  16 : 12). 
The  death  and  resurrection  of  Jesus  themselves  made  possible  the 
perception  of  truth  which  they  could  not  see  before.  But  the  process 
of  which  Jesus  speaks  is  still  going  on,  both  in  the  experience  of 
individual  Christians  and  in  that  of  succeeding  generations  of  the 
church,  as  the  truth  of  God  is  gradually  apprehended.  Cf.  paragraph 
173,  first  part.  Vs.  29,  "  lo,  now  speakest  thou  plainly  " :  the  disciples 
imagine  that  they  understand  Jesus'  profound  words  just  uttered. 
But  Jesus  sees,  and  foresees  that  their  conduct  will  show,  that  they 
have,  in  fact,  taken  no  strong  hold  upon  them;  their  fears  and 
cowardice  will  betray  the  feebleness  of  their  faith  in  him.  Yet  his 
word  to  them  is  one  of  tenderness  and  peace  (vs.  33).  To  the  end, 
and  in  the  face  of  his  own  great  sufferings,  he  deals  with  his  disciples 
with  infinite  patience  and  unfailing  love.  In  spite  of  the  agony  of 
his  soul  which  breaks  forth  shortly  in  Gethsemane  he  strengthens  and 
soothes  them  by  his  own  resolute  calmness. 

It  is  worthy  of  note,  in  these  farewell  discourses,  that  Jesus,  under- 
standing fully  that  all  the  burden  of  his  work  must  rest  on  these 
eleven  men  and  that  they  as  yet  knew  only  imperfectly  how  to  do 
it,  devotes  these  precious  moments  not  to  giving  so-called  "practical" 
directions  but  to  securing  the  right  attitude  of  heart  in  the  apostles 
themselves — he  would  give  them  peace  through  assured  fellowship 
with  himself.  Both  his  purpose  and  his  method  of  attaining  it  are 
concisely  stated  in  the  last  verse  of  the  discourses  (John  16 : 33) : 

These  things  have  I  spoken  unto  you,  that  in  me  ye  may  have  peace. 
In  the  world  ye  have  tribulation:  but  be  of  good  cheer;  I  have  overcome  the 
world. 

283  (§  135).  The  Intercessory  Prayer. — John,  chap.  17. — In  this 
prayer  Jesus  prays  first  that,  since  he  has  glorified  the  Father  in 
accomplishing  his  work,  the  Father  may  now  glorify  him,  vss.  1-5 ; 
then  for  the  disciples  that  the  Father  has  given  him,  that  they  may 
be  kept  from  the  evil  of  the  world,  and  be  sanctified  in  the  truth,  vss. 
6-19;  and  finally  for  all  those  who  have  believed  or  shall  believe  on 
him,  that  they  may  be  one,  he  in  them,  and  the  Father  in  him,  vss. 


JESUS'   LAST  DAY   WITH  THE  DISCIPLES  255 

20-26.  Vss.  i-j.  A  being  of  admirable  character  can  be  best 
glorified  (cf.  notes  on  John  12:23  and  13:31)  simply  through  the 
making  manifest  of  his  true  character:  God  is  glorified  when  men 
see  him  as  he  truly  is.  The  prayer  of  Jesus  is  that  his  true  char- 
acter and  mission  may  be  manifested.  This  was  to  be  accomplished 
through  his  death  and  resurrection.  "That  the  Son  may  glorify 
thee" :  this  is  the  end  of  all  Jesus'  work,  to  reveal  God  and  by  reveal- 
ing to  glorify  him.  It  is  through  such  revelation  that  he  is  to  accom- 
plish his  work  of  giving  eternal  life  to  man  (vs.  2) ;  for  it  is  through 
the  knowledge  of  God  that  eternal  life  is  attained  (vs.  3).  To  know 
God,  i.  e.,  to  have  a  true  fellowship  with  him,  this  is  the  secret  of 
existence  according  to  the  true  ideal  of  life,  and  such  relationship  to 
God  is  in  its  nature  eternal.  • 

Vs.  25,  "O  righteous  Father,  the  world  knew  thee  not,  but  I 
knew  thee,  and  these  knew  that  thou  didst  send  me":  this  is  the 
whole  philosophy  of  the  plan  of  salvation;  to  a  world  that  knows 
not  God  (and  hence  is  without  life)  the  Christ,  who  knew  God, 
comes,  and  they  who  recognize  that  he  is  sent  of  God  receive  him; 
to  them  Christ  reveals  the  Father,  and  they  become  partakers  in 
that  love  which  God  has  for  Christ  himself.  Cf.  John  1:9-14,  18. 


284.  Questions  and  Suggestions  for  Study. — (i)  Review  briefly 
the  events  of  each  day  of  the  Passion  Week.  (2)  In  what  month 
and  on  what  day  of  the  month  did  the  Last  Supper  occur?  On 
what  day  of  the  week?  (3)  What  was  the  Jewish  Passover  and 
what  in  brief  the  method  of  its  observance?  (4)  What  was  the 
method  by  which  Jesus  designated  for  his  apostles  the  place  where 
he  would  eat  the  Passover  with  them  ?  Why  was  this  method  prob- 
ably used  ? 

(5)  What  prediction  did  Jesus  make  at  the  paschal  supper  con- 
cerning his  betrayal  ?  (6)*  How  did  the  reception  of  this  announce- 
ment by  the  apostles  show  their  feelings  and  character  ?  (7)  What 
did  Judas  say  and  do  at  this  time  ? 

(8)  Tell  the  story  of  the  washing  of  the  apostles'  feet.  (9)  What 
specially  conspicuous  part  did  Peter  take  in  it?  In  what  was  that 
part  characteristic  of  Peter?  (10)*  What  did  Jesus  intend  to  teach 


256  LIFE   OF   CHRIST 

by  this  act?  (n)  What  excellence  of  Jesus  as  a  teacher  does  the 
incident  illustrate?  (12)  What  contention  according  to  Luke  arose 
among  the  apostles  ?  (13)  Who  did  Jesus  say  should  be  greatest  in 
the  fraternity  founded  by  him  ?  (14)  For  what  does  Jesus  commend 
his  apostles,  and  what  does  he  say  shall  be  their  reward  ? 

(15)*  In  connection  with  what  Jewish  observance  did  Jesus  eat 
his  last  supper  with  his  disciples  ?  (16)  What  did  Jesus  mean  by  the 
expression  "This  is  my  body"  ?  (17)*  What  significance  did  Jesus 
give  to  the  bread  and  wine?  (18)  What  did  Jesus  mean  by  "This 
cup  is  the  new  covenant  in  my  blood  "  ?  (19)*  To  what  extent  is  the 
common  modern  term,  "Communion,"  appropriately  applied  to  the 
Lord's  Supper?  (20)  What  has  been  the  effect  of  this  observance 
viewed  historically  on  the  Christian  church  ?  What  is  its  value  in 
the  life  of  the  individual  Christian  today  ? 

(21)  What  separate  predictions  as  to  the  immediate  future  does 
Jesus  make  in  Mark  14:27-31?  (22)  How  in  these  predictions 
does  Jesus  show  his  generous  and  tender  feeling  toward  his  disciples  ? 

(23)  How  did  Peter  receive  the  prediction  in  regard  to  himself? 

(24)  What  is  the  moral  sense  in  which  the  word  "sift"  is  used  in 
Luke  22:31  and  what  suggestion  is  there  here  for  us  as  to  our  own 
spiritual  life?     (25)  Who  had  already  been  sifted  out  of  the  little 
company  about  Jesus  ?     (26)  How  does  Jesus  warn  his  followers 
in  Luke  22:35-38  of  a  change  in  their  lives? 

(27)*  What  are  the  chief  and  most  frequently  recurring  thoughts 
expressed  by  Jesus  in  his  farewell  discourses  recorded  in  John  13:31— 
16:33?  (28)  To  what  is  he  looking  forward  for  himself?  (29) 
What  does  he  foresee  for  his  disciples  ?  (30)  What  comfort  does  he 
give  them  in  view  of  what  is  coming  to  them  ?  (31)*  What  relation 
does  he  say  that  he  sustains  on  the  one  side  to  the  Father,  and  on 
the  other  side  to  his  disciples  ?  (32)*  What  is  the  teaching  of  the 
Parable  of  the  Vine  and  the  Branches  ?  (33)  What  is  the  meaning 
of  John  14:6?  (34)  What  is  the  meaning  of  the  word  translated 
Comforter?  (35)  What  work  does  Jesus  say  the  Comforter  will 
perform  ?  (36)  What  other  titles  are  applied  to  him  in  these  chap- 
ters? (37)  Why  was  it  expedient  that  Jesus  should  go  away? 
(38)  Describe  the  process,  suggested  in  this  discourse,  by  which  men 
and  communities  arrive  at  new  truth.  (39)  What  indications  of 


JESUS'    LAST  DAY   WITH   THE   DISCIPLES  257 

Jesus'  character  do  you  find  in  these  discourses  ?  (40)  What  of  his 
qualities  as  a  teacher  ? 

(41)*  For  what  and  for  whom  does  Jesus  pray  in  his  last  prayer 
with  his  disciples  ?  (42)  In  what  sense,  and  for  what  reason,  does 
Jesus  desire  to  be  glorified  ?  (43)  How  does  Jesus  define  eternal 
life  in  John  17:3  ?  (44)  What  does  he  specially  ask  for  his  disciples 
who  have  already  believed  ?  (45)  What  is  his  comprehensive  prayer 
for  all  his  disciples  ?  (46)  When  and  how  will  that  prayer  be 
answered  ? 

(47)*  Make  a  list  of  the  incidents,  conversations,  and  discourses 
that  belong  to  Jesus'  last  day  with  his  disciples  ?  (48)  What  would 
be  the  probable  effect  of  all  these  incidents  on  Jesus?  (49)  What 
upon  his  disciples?  (50)  Commit  to  memory:  John  13:34;  14:6; 
15:1-5;  16:33;  17:3.  (51)*  Make  a  list  of  the  utterances  and 
acts  by  which  Jesus  showed  his  love  for  the  disciples  on  this  last 
day  with  them. 

285.  Constructive  Work. — Write  chap,  xxxvi  of  your  "Life  of 
Christ,"  describing  as  intelligently  and  clearly  as  you  can  the  events 
of  Jesus'  last  day  with  his  disciples,  up  to  the  departure  from  the 
room  in  which  the  Last  Supper  was  eaten,  with  a  brief  summary  of 
the  last  discourses  and  prayer.     Try  to  enter  into  and  realize  truly 
and  vividly  the  experience  of  Jesus  and  the  disciples  on  this  memo- 
rable night. 

286.  Supplementary   Topics   for   Study. — i.  The   order   of   the 
Passover  ceremonial  in  the  time  of  Jesus,  and  the  relation  to  it  of 
the  events  of  Jesus'  supper  as  recorded  in  the  gospels. 

See  EDERSHEIM,  Life  and  Times  of  Jesus,  Vol.  II,  pp.  490-512;  HASTINGS, 
Dictionary  of  the  Bible,  art.  "Passover;"  STAFFER,  Palestine  in  the  Time  of  Christ, 
pp.  440-46. 

2.  The  office  of  the  Comforter  as  set  forth  by  Jesus. 

3.  The  sympathy  of  Jesus  as  an  element  in  his  power  as  a  teacher. 

Cf.  the  treatment  of  Jesus  as  a  teacher  in  chap.  xvi. 

4.  As  a  comment  on  Luke  22:28  make  a  list  of  the  probable 
occasions  when  Jesus  was  assailed  by  temptation. 

Cf.  Luke  4:13  and  John  6:15,  with  note  on  the  latter. 


258  LIFE   OF   CHRIST 


CHAPTER  XXXVII 

THE  ARREST  AND  TRIAL  OF  JESUS 

287  (§  136).     The  Agony  in  Gethsemane. 

[Matt.  26:30.]  [Mark  14:26.]  [John  18:1.] 

Matt.  26:36-46.          Mark  14:32-42.    Luke  22:39-46. 

288  (§  137).     The  Betrayal  and  Arrest. 

Matt.  26:47-56.          Mark  14:43-52.    Luke  22:47-53.  John  18:1-11  [12]. 

290  (§  138).     The  Trial  before  the  Jewish  Authorities. 

Matt.  26:57 — 27:10.  Mark  14:53-72.    Luke  22:54-71.  John  18:12-27. 

[Mark  15:10.] 

292  (§  139).     The  Trial  before  Pilate. 

Matt.  27:  [2]  11-31.   Mark  15:1-20.      Luke  23:1-25.  Johni8:28 — 19:16(7. 

287  (§  136).  The  Agony  in  Gethsemane.— Mark  14:32-42. — The 
agony  in  Gethsemane  is  one  of  those  events  in  the  life  of  Jesus,  the 
meaning  of  which  can  be  realized  only  after  deep  and  quiet  thought. 
In  no  other  crisis  of  his  life  does  Jesus  appear  more  one  of  us,  and  at 
the  same  time  more  truly  our  Master.  Vs.  32,  "  place  which  was  named 
Gethsemane":  i.e.,  an  estate  known  as  Gethsemane,  or  "the  oil 
press."  Its  precise  location  is  not  known.  The  traditional  site  is 
in  a  grove  of  very  ancient  olive  trees  on  the  western  slope  of  the 
Mount  of  Olives,  just  above  the  valley  of  Kedron.  See  Underwood, 
Stereographs  Nos.  12  and  33.  "While  I  pray":  notice  again  the 
prayerful  habit  of  Jesus,  and  cf.  Matt.  14:23;  Mark  1:35;  Luke 
5:16;  9:28,  29;  11:1;  John  11:41;  and  chap.  17.  Vs.  33,  "amazed": 
Jesus  had  for  months  contemplated  the  certainty  of  a  violent  death, 
and  had  gone  resolutely  forward  to  meet  it,  but  now  that  it  was 
imminent  and  to  result  from  a  friend's  treachery  and  the  nation's 
rejection  of  him,  its  awfulness  appalled  him.  Vs.  36,  "  this  cup " : 
i.  e.,  his  approaching  death  and  all  it  involved;  dreaded,  we  must 
believe,  because  of  the  causes  that  led  to  it  rather  than  the  mere  pain 
it  involved.  But  it  is  not  legitimate  to  read  into  the  words  any 
reference  to  bearing  other  men's  punishments.  It  is  a  universal  law 
that  the  good,  because  they  are  good,  suffer  from  the  sin  of  the 
wicked.  Jesus  dreaded  suffering  and  death,  not  punishment. 
Punishment,  as  such,  cannot  be  transferred  from  the  guilty  to  the 
innocent.  Further  than  this,  speculation  as  regards  the  agony  in 
Gethsemane  should  not  go.  "Not  what  I  will":  Jesus  in  his  agony 


THE   ARREST   AND   TRIAL   OF  JESUS  259 

could  yet  trust  God  as  Father,  and  believe  his  will  to  be  loving. 
Here  is  the  true  model  prayer. 

Vs.  37.  Compare  the  boast  of  Peter  only  a  few  hours  before. 
Notice  Jesus'  need  of  human  companionship,  both  in  bodily  presence 
and  spiritual  sympathy.  He  had  neither;  this  was  a  part  of  the 
horror  of  Gethsemane.  Cf.  supplementary  topic  4. 

If  God  compel  thee  to  this  destiny, 

To  die  alone,  with  none  beside  thy  bed 

To  ruffle  round  with  sobs  thy  last  word  said 

And  mark  with  tears  the  pulses  ebb  from  thee — 

Pray  then  alone,  "O  Christ,  come  tenderly! 

By  thy  forsaken  Sonship  in  the  red 

Drear  wine-press,  by  the  wilderness  outspread, 

And  the  lone  garden  where  thine  agony 

Fell  bloody  from  thy  brow,  by  all  of  those 

Permitted  desolations,  comfort  mine!" 

— MRS.  BROWNING,  "A  Thought  for  a  Lonely  Deathbed." 

Vs.  41,  "  Sleep  on  now,"  etc. :  a  declaration  of  surprise  rather  than 
an  imperative,  "  So  then  you  are  sleeping  and  are  taking  your  rest ! " 
While  Jesus  had  been  struggling  in  agony,  they  had  refused  to  give 
him  the  support  even  of  wakefulness. 

Luke  22:43,  44  do  not  occur  in  most  of  the  best  manuscripts,  and 
are  probably  interpolated. 

2880  (§  137).  The  Betrayal  and  Arrest. — Mark  14:43-52. — Vs.  43, 
"  from  the  chief  priests  and  the  scribes  and  the  elders" :  i.  e.,  probably 
from  the  Sanhedrin.  The  force  was  doubtless  composed  in  part  of  the 
temple  police  (cf.  Luke  22:52);  but  cf.  John  18:3.  The  authorities 
evidently  feared  resistance,  if  not  a  popular  uprising.  Vs.  44.  The 
use  of  a  kiss  as  a  means  of  betrayal  seems  especially  to  have  shocked 
Jesus  (Luke  22:48).  Vs.  47.  The  impetuous  disciple  who  attempted 
to  defend  him  is  named  in  John  18: 10.  The  question  of  Luke  22 149 
may  possibly  have  been  suggested  by  the  words  of  Jesus  in  Luke 
22:36.  The  answer  is  contained  in  Matt.  26:52,  with  which  com- 
pare the  words  of  John  Brown  while  awaiting  execution : 

You  know  that  Christ  once  armed  Peter.  So  also  in  my  case  I  think  he 
put  a  sword  into  my  hand,  and  there  continued  it  so  long  as  he  saw  best  and 
then  took  it  from  me.  I  wish  you  could  know  with  what  cheerfulness  I  am 
now  wielding  the  "sword  of  the  spirit"  on  the  right  hand  and  on  the  left.  I 


260  LIFE   OF   CHRIST 

bless  God  that  it  proves  "mighty  to  the  pulling  down  of  strongholds." — SANBORN, 
Life  and  Letters  of  John  Brown,  p.  582. 

Vs.  49,  "that  the  scriptures  might  be  fulfilled":  these  words  imply 
Jesus'  conception  as  to  the  true  nature  of  his  mission.  He  must 
show,  by  his  submission,  that  suffering  was  a  part  of  the  messianic 
work  as  set  forth  by  the  Scriptures;  cf.  e.  g.,  Isaiah,  chap.  53.  Com- 
pare Luke  24:25-27,  44-46.  Vs.  51.  This  young  man  is  generally 
supposed  to  have  been  Mark,  the  author  of  this  gospel.  No  other 
gospel  contains  it  and  its  insertion  seems  natural  only  as  a  personal 
reminiscence.  We  know  Mark's  mother  had  a  house  at  Jerusalem 
which  was  a  meeting-place  for  the  early  church;  cf.  Acts  12:12. 

2886  (§  137).  John  18:1-11.— Vs.  i:  "the  brook  Kidron"  ran 
through  the  valley  between  Jerusalem  and  the  Mount  of  Olives.  At 
present  its  bed  contains  no  water  except  during  the  rainy  season  or 
immediately  after  a  heavy  rain.  Vs.  2.  A  most  important  verse  as 
showing  why  Judas  went  to  Gethsemane  to  find  his  victim  and 
Jesus'  habit  of  resorting  to  the  woods  and  fields;  cf.  also  Luke 
22:39.  It  is  pleasant  to  think  that  in  the  lack  of  human  sympathy 
(cf.  note  on  Mark  14:37),  nature  soothed  and  strengthened  him. 

Into  the  woods  my  Master  went, 

Clean  forspent,  forspent; 

Into  the  woods  my  Master  came, 

Forspent  with  love  and  shame. 

But  the  olives  they  were  not  blind  to  him, 

The  little  gray  leaves  were  kind  to  him, 

The  thorn-tree  had  a  mind  to  him, 

When  into  the  woods  he  came. 

Out  of  the  woods  my  Master  went, 

And  he  was  well  content, 

Out  of  the  woods  my  Master  came, 

Content  with  death  and  shame. 

When  death  and  shame  would  woo  him  last, 

From  under  the  trees  they  drew  him  last; 

'Twas  on  a  tree  they  slew  him  last, 

When  out  of  the  woods  he  came. 

— SIDNEY  LANTER. 

Vs.  3,  "band":  better  "cohort,"  a  tenth  of  a  legion,  and  containing 
normally  about  600  men,  but  often  much  smaller.  It  was  commanded 
by  a  tribune  or  chiliarch  (vs.  12).  A  century  constituted  a  sixth  of 


THE  ARREST  AND  TRIAL  OF  JESUS  261 

a  cohort.  Vs.  4.  Cf.  Mark  14:49.  Vs.  6,  "they  went  backward," 
etc.:  there  was  nothing  miraculous  about  this  experience.  The 
crowd,  many  of  whom  knew  of  Jesus  as  a  wonder-worker,  recoiled 
at  his  approach,  doubtless  fearing  lest  he  was  about  to  use  his  powers 
against  them.  Vs.  8.  Notice  the  heroism  and  presence  of  mind  of 
Jesus,  and  his  solicitude  for  those  followers  who  had  not  been  strong 
enough  to  watch  with  him  in  his  agony.  Vs.  p  is  a  parenthetical 
comment  of  the  evangelist.  The  reference  is  to  John  17:12. 

289.  The  Order  of  Events  in  the  Trial  before  the  Jewish 
Authorities. — In  studying  the  account  of  the  trial  of  Jesus  it  is 
necessary  to  bear  in  mind  the  fact  that  it  consisted  of  two  parts :  the 
trial  before  the  Jewish  authorities,  and  that  before  Pilate.  Each 
evangelist  relates  the  Jewish  trial  in  his  own  way,  yet  their  variations 
are  capable  of  explanation  and  the  course  of  events  was  probably 
this :  (i)  Upon  his  arrest  Jesus  was  hurried  to  the  house  of  Annas 
for  a  preliminary  and  unofficial  examination,  John  18: 12-24.  (2)  He 
was  taken  to  the  house  of  Caiaphas,  where  he  was  formally  but 
illegally  tried  by  the  Sanhedrin,  by  which  he  was  condemned,  Mark 
14:53-72  and  parallels. 

2900  (§  138).  The  Trial  before  the  Jewish  Authorities. — John 
18:12-27. — i.  The  examination  before  Annas. — Vs.  13,  "Annas": 
this  man,  the  head  of  a  family  which  furnished  several  high  priests, 
had  himself  held  the  high-priesthood,  7-14  A.  D.  (See  Josephus, 
Ant.,  xviii,  2,  i,  2;  xx,  9,  i.)  He  seems  to  have  retained  the  title 
by  courtesy  (cf.  Luke  3:2).  Vss.  19-21  show  Jesus'  regard  for  his 
legal  rights  as  a  prisoner.  No  charge  had  been  preferred  against 
him,  the  private  examination  before  Annas  was  contrary  to  express 
provisions  of  the  rabbinical  criminal  code,  and  his  refusal  to  bear 
testimony  against  himself  under  such  circumstances  was  thoroughly 
legal  (cf.  note  on  Mark  14:60,  below).  The  same  can  be  said  of 
his  demand  that  if  charges  were  to  be  brought  against  him  they 
should  be  brought  by  witnesses.  Vs.  23.  The  reply  of  Jesus  was 
an  appeal  to  justice  and  legal  procedure.  He  had  simply  demanded 
that  his  prosecutors  introduce  witnesses.  With  the  exhibition  of  the 
brutality  of  the  officer  the  informal  examination  closed,  and  Jesus 
was  sent  whither  he  should  have  first  been  led- — to  the  high  priest 
and  the  Sanhedrin. 


262  LIFE  OF   CHRIST- 

2906  (§  138).  Mark  14:53-72. — 2.  The  trial  before  the  Sanhedrin. 
—Vs.  53,  "all  the  chief  priests  and  the  elders  and  the  scribes":  i.  e., 
the  entire  Sanhedrin  (cf.  vs.  55).  Vs.  55,  "sought  witness":  in 
Jewish  courts  if  two  witnesses  brought  the  same. evidence  against  a 
man,  he  was  regarded  as  being  under  indictment.  If,  however,  this 
evidence  did  not  exactly  coincide  in  every  detail,  no  indictment  could 
be  found,  and  the  prisoner  was  discharged.  The  enemies  of  Jesus, 
therefore,  were  in  desperate  straits.  They  must  procure  evidence 
sufficient  to  lead  to  indictment  on  a  charge  that  would  stand  in  the 
Roman  court,  and  they  must  procure  evidence  sufficient  to  condemn 
him  in  the  Sanhedrin.  In  neither  case  was  such  evidence  available 
(vs.  56).  Vs.  57,  "false  witness":  in  oriental  courts  today  it  is 
possible  to  hire  witnesses  to  testify  to  any  charge,  at  least  in  so  far 
as  to  warrant  an  indictment.  Possibly  it  was  this  sort  of  witness 
now  employed.  Vs.  $8.  The  charge  here  brought  forward  is  an 
instance  of  the  failure  of  the  priests.  Jesus,  to  our  knowledge,  never 
uttered  the  words  here  quoted.  The  nearest  approach  to  them  is  in 
John  2:19.  Vs.  59,  "not  even  ....  agree":  had  the  Sanhedrin 
been  proceeding  according  to  its  ordinary  rules,  Jesus  must  now  have 
been  released,  for  no  indictment  had  been  brought  against  him,  since 
the  testimony  of  the  witnesses  had  not  precisely  agreed.  Vs.  60.  In 
this  situation,  the  high  priest,  instead  of  releasing  him,  resorts  to 
further  illegal  methods:  he  attempts  to  compel  the  prisoner  to  testify 
against  himself — something  as  much  forbidden  by  law  in  Jewish  as  in 
American  procedure.  Vs.  61,  " held  his  peace" :  Jesus  was  evidently 
aware  of  his  legal  rights  and  refused  to  speak  so  long  as  no  charge 
had  been  established  against  which  he  needed  to  defend  himself. 
"Art  thou  the  Christ?":  Matt.  26:63  gives  the  solemn  formula 
with  which  the  high  priest  introduced  the  question.  Jesus  could  not 
be  silent  longer,  though  legally  not  obliged  to  answer.  But  something 
more  than  life  was  at  stake  (cf.  Mark  8:35).  Vs.  62,  "ye  shall  see 
the  Son  of  man,"  etc.:  again  Jesus  thinks  of  the  coming  of  the 
kingdom,  when  his  judges  would  themselves  be  judged.  Vs.  64, 
"blasphemy":  Jesus  had  simply  said  he  was  the  Christ.  To  the 
Sanhedrin,  however,  such  a  claim  made  by  a  wretched  criminal,  as 
Jesus  seemed  to  them,  might  well  merit  the  term,  and  instead  of 
investigating  to  see  whether  his  claim  to  be  the  Messiah  was  well  or  ill 


THE   ARREST   AND   TRIAL   OF   JESUS  263 

founded,  they  did  not  even  summon  the  witnesses  to  whom  Jesus 
appealed,  but  condemned  him  to  death.  Vs.  65.  This  outrageous 
physical  abuse  presupposed  that  Jesus  was  a  condemned  criminal.  In 
itself  this  constitutes  another  illegal  element  in  his  trial.  How  illegal 
had  been  the  proceedings  is  to  be  seen  in  that,  according  to  Jewish  law, 
it  was  forbidden  (i)  to  try  criminals  in  the  night  (they  did,  however,  so 
far  respect  the  law  as  to  wait  for  the  day  before  pronouncing  sentence ; 
cf.  Matt.  27:1;  Mark  15:1;  and  Luke  22:66);  (2)  to  pass  judg- 
ment of  death  before  one  night  had  elapsed  after  the  trial;  (3)  to 
try  criminal  cases  on  the  day  before  the  Sabbath  or  a  feast. 
"  Prophesy" :  i.  e.,  prove  your  divine  power  by  declaring  while  blind- 
folded who  struck  you  (cf.  Luke  22:64). 

Vss.  66-72.  Here  comes  the  culminating  act  in  Peter's  denial. 
But  for  an  understanding  of  this  we  need  to  review  again  Peter's 
boast  and  Jesus'  warning  in  Mark  14:27-31;  Luke  22:31-34, 
his  sleep,  Jesus'  renewed  warning  in  the  Garden  of  Gethsemane 
(Matt.  26:40),  and  his  desertion  (Matt.  26:56).  But  Peter  after  a 
little  regains  his  courage  and  follows  Jesus  "afar  off"  (Mark  14:54). 
John  in  a  graphic  passage  (18:15-18)  tells  how  Peter  finally  comes 
up  to  the  high  priest's  house  where  Jesus  is  being  tried  and  how  he 
brings  Peter  into  the  house.  Here  he  stands  warming  himself  in  the 
light  of  a  fire  of  coals  in  the  midst  of  soldiers  and  servants  who  have 
no  sympathy  with  Jesus.  Peter  erred  in  heedlessness  and  overconfi- 
dence  and  probably  in  companionship  with  the  foes  of  Jesus.  He 
was  right  in  daring  to  enter  the  palace  of  the  high  priest,  in  getting 
near  to  Jesus,  in  his  repentance,  and  in  allowing  the  experience  to 
sink  into  his  soul  (cf.  I  Peter  5:6-10).  His  disloyalty  was  an  act 
of  panic,  not  of  deliberate  purpose. 

A  most  important  addition  to  the  narrative  is  contained  in  Luke 
22:61,  where  it  says  that  "the  Lord  turned  and  looked  upon  Peter." 
It  is  not  strange  that  Christian  poets  have  dwelt  upon  this  dramatic 
and  pathetic  moment.  Longfellow  writes  in  "The  Sifting  of  Peter": 

One  look  of  that  pale  suffering  face 
Will  make  us  feel  the  deep  disgrace 

Of  weakness; 

We  shall  be  sifted  till  the  strength 
Of  self-conceit  be  changed  at  length 

To  meekness. 


264  LIFE   OF   CHRIST 

Mrs.  Browning  has  written  three  sonnets  on  the  subject,  of  which 
one,  "The  Meaning  of  the  Look,"  is  in  part  as  follows: 

I  think  that  look  of  Christ  might  seem  to  say — 

.    .    .    .    Did  I  yesterday 

Wash  thy  feet,  my  beloved,  that  they  should  run 

Quick  to  deny  me  'neath  the  morning  sun  ? 

And  do  thy  kisses,  like  the  rest,  betray  ? 

The  cock  crows  coldly.     Go  and  manifest 

A  late  contrition  but  no  bootless  fear! 

For  when  thy  final  need  is  dreariest 

Thou  shalt  not  be  denied  as  I  am  here; 

My  voice  to  God  and  angels  shall  attest, 

Because  I  KNOW  this  man,  let  him  be  clear. 

Peter  did  well  to  be  near  enough  to  Jesus  to  receive  his  look;  and  a 
man  when  tempted  today  to  conceal  the  fact  that  he  is  a  Christian, 
cannot  do  better  than  to  think  of  Jesus  as  present  and  looking  him 
in  the  eye.  It  was  that  we  might  so  think  of  him  that  Jesus  insti- 
tuted that  feast  of  remembrance,  the  Lord's  Supper  (paragraphs  2800, 
281,  last  partj.  Participation  in  it  has  brought  many  a  disloyal 
follower  back  to  loyalty. 

2900  (§  138).  Matt.  27:3-10. — The  quick  revulsion  of  feeling  on 
the  part  of  Judas  seems  a  remarkable  testimony  to  the  influence  of 
Jesus.  His  three  years  with  the  Master  had  not  made  him  a  loyal 
disciple  but  had  made  his  conscience  so  tender  that  he  could  not 
be  a  successful  villain.  The  contrast  between  his  remorse  and 
Peter's  repentance  makes  an  interesting  study. 

Vs.  6.  A  true  picture  of  the  Pharisee's  soul — scrupulous  about 
a  trifle  while  hounding  to  death  the  Savior  of  the  world;  see,  too, 
John  18:28;  Matt.  23:23,  24.  Vs.  7.  Note  here  the  origin  and 
meaning  of  the  term  "  potter's  field." 

291.  The  Accusation  and  Order  of  Events  in  the  Trial  before 
Pilate. — The  Sanhedrin  could  condemn,  but  it  could  not  execute  a 
criminal.  That  was  reserved,  either  with  or  without  a  new  trial,  for 
the  Roman  procurator,  Pontius  Pilate.  In  order  to  bring  about  a 
trial  by  this  Roman,  it  was  necessary  to  formulate  a  charge  that 
merited  death  under  Roman  law.  That  upon  which  Jesus  had  just 
been  condemned  would  have  stood  no  more  in  the  court  of  Pilate  than 
lhat  against  Paul  with  Gallic  in  Corinth.  (See  A<;ts  18:12-17.) 


THE   ARREST   AND   TRIAL   OF  JESUS  265 

The  charge  actually  preferred  by  the  priests  was  that  of  fese- 
majeste  or  attempted  revolution  (Luke  23:2).  Pilate  convinces  him- 
self of  the  idleness  of  this  accusation,  and  attempts  to  release  Jesus, 
when  he  meets  with  the  settled  determination  of  the  priests,  and  is 
at  last  induced  to  sacrifice  an  innocent  man  in  order  to  protect  him- 
self from  accusation  before  the  Roman  emperor. 

The  material  for  constructing  an  account  of  this  new  trial  of 
Jesus  may  thus  be  arranged: 

(a)  The  Jews  bring  Jesus  before  Pilate,  but  refuse  to  formulate  an  accusation. 
Mark  15:1.  Luke  23:1.  John  18:28-31. 

(6)  The  charge  of  treason  is  preferred  against  Jesus. 

Luke  23:2. 

(c)  The  examination  of  Pilate  and  the  confession  of  Jesus. 

Matt.  27:11.  Mark  15:2.  Luke  23:3.  John  18:33-380. 

(d)  The  acquittal  by  Pilate.  Luke  23:4.  John  18:386. 

(e)  The  renewed  accusation. 

Matt.  27:12-14.     Mark  15:3-5.          Luke  23:5. 
(/)   Pilate  sends  Jesus  to  Herod.  Luke  23:6-12. 

(g)  Second  acquittal  and  proposed  release  of  Jesus  by  Pilate. 

Luke  23:13-16. 
(h)  The  priests  cause  the  people  to  prefer  Barabbas. 

Matt.  27:15-21.     Mark  15:6-11.        Luke  23:18,  19.      John  18:39,  40.  • 
(i)   The  crowd  demands  that  Jesus  be  crucified. 

Matt.  27:22,  23.     Mark  15:12-14.      Luke  23:20-23. 

(7)  Pilate  sacrifices  Jesus  to  the  priests  without  condemning  him. 

Matt.  27:24-26.     Mark  15: 1 5.  Luke  23:24,  25.  John  19:1. 

(k)  The  soldiers  abuse  Jesus  in  preparation  for  the  crucifixion. 

Matt.  27:27-30.     Mark  15:16-19.  John  19:2,  3. 
(/)    After  a  final  attempt  to  release  him,  Pilate  formally  condemns  Jesus  as  a 

matter  of  self-preservation.  John  19:4-15. 
(m)  Jesus  taken  to  be  crucified. 

Matt.  27:31.  Mark  15:20.  John  19:16. 

2920  (§  139).  The  Trial  before  Pilate. — Mark  15:1-20. — 7s.  i. 
Pontius  Pilate  had  been  appointed  by  Tiberius  as  procurator  of 
Judea  in  the  twelfth  year  of  his  reign,  i.  e.,  25  or  26  A.  D.  His  adminis- 
tration was  marked  by  severity,  and  he  was  regarded  by  Jews  like 
Philo  and  Josephus  as  a  bad  governor  and  a  bad  man.  The  evidence 
they  adduce,  however,  hardly  supports  these  charges.  He  remained 
in  office  ten  years,  but  was  then  sent  by  the  procurator  of  Syria  to 
Rome  for  trial,  as  an  act  of  favor  to  the  Jews  and  Samaritans  whom 


266  LIFE  OF  CHRIST 

he  had  treated  severely.  If  tradition  is  to  be  trusted,  he  was  punished 
by  Caligula.  Vs.  2,  "and  Pilate  asked  him,  Art  thou  the  king  of 
the  Jews?":  the  occasion  of  this  question  is  supplied  in  John  18: 
29-31,  which  relates  Pilate's  demand  for  an  accusation  and  the 
Jew's  unsuccessful  attempt  to  induce  Pilate  to  sentence  Jesus  on 
their  condemnation  alone  (see  paragraph  2926?),  and  in  Luke  23:2, 
which  gives  the  Jews'  charge  against  Jesus  (see  paragraph  292^;). 
"Thou  sayest":  equivalent  to  "yes."  Vss.  6,  7.  The  origin  of 
this  custom  is  not  known.  An  interesting  parallel  is  the  custom 
which  formerly  prevailed  in  Massachusetts  of  pardoning  a  prisoner 
at  Thanksgiving  time.  "Insurrection":  possibly  a  revolt  of  the 
Zealots  or  extreme  messianic  party. 

Vs.  8,  "The  multitude  went  up":  hitherto  Pilate  has  been 
dealing  with  the  Sanhedrin.  The  crowd  comes  to  plead  for  the 
procurator's  annual  pardon,  and  therefore  joined  the  more  aristo- 
cratic group  in  the  courtyard  of  the  palace.  Vss.  p,  10.  Note 
the  appeal  of  Pilate  from  the  priests  to  this  newly  arrived  crowd. 
Evidently  he  expects  that  they  will  call  for  Jesus  and  thus  relieve 
him  from  the  alternative  of  either  offending  the  priests  or  executing  an 
innocent  man.  Vs.  n,  "the  priests  stirred  up  the  multitude,"  etc.: 
they  thus  spoiled  the  well-intended  but  cowardly  plan  of  Pilate. 
Vss.  73,  14,  "crucify  him" :  this  is  the  cry  of  the  mob,  but  not  neces- 
sarily of  the  same  people  who  had  cried  "Hosanna"  on  the  preceding 
Sunday.  These  may  have  been  mainly  Judeans,  those  men  of 
Galilee  (cf.  paragraph  254^,  last  part).  We  must  remember  that 
throngs  of  Jews  from  all  quarters  were  at  Jerusalem  during  the 
Passover.  Pilate's  question  is  addressed  to  these.  He  knows  the  pur- 
pose of  the  priests.  Vs.  15.  Note  carefully  that  Pilate  is  handing  over 
an  innocent  man  to  death  simply  to  please  the  mob.  "Scourged": 
this  was  a  common  forerunner  of  crucifixion.  The  instrument  used 
was  a  whip  with  leather  lashes  loaded  with  lead  and  iron.  It  cut  the 
flesh  to  the  bone,  and  sometimes  itself  caused  death.  It  nearly 
killed  Jesus.  Vs.  16,  "praetorium":  the  reference  is  to  the  court 
of  the  procurator's  palace.  This  building  was  probably  close  to, 
possibly  formed  a  part  of,  the  castle  of  Antonia,  on  the  northwest 
corner  of  the  temple  area.  Some  scholars  identify  it  with  Herod's 
magnificent  praetorium,  or  palace,  which  stood  on  the  western  edge 


THE  ARREST  AND   TRIAL  OF  JESUS  267 

of  the  city.  See  further,  paragraph  292^.  Vs.  17,  "  clothe  him  with 
purple":  doubtless  some  officer's  or  soldier's  old  cloak  (cf.  Matt.  27: 
28).  Purple  was  the  royal  color.  Vs.  18,  "king  of  the  Jews" :  it  will 
be  recalled  that  this  was  the  charge  brought  against  Jesus  under 
which  he  died.  The  mockery  was  of  the  Jewish  people  as  well  as 
of  Jesus. 

2926  (§  139).  Matt.  27:19-25. — These  verses  contain  an  impor- 
tant addition  of  the  First  Gospel.  Vs.  ig.-  The  belief  in  the  impor- 
tance of  dreams  was  general  among  the  Romans  and  Jews,  even 
among  the  best  educated  of  them,  such  as  Pliny  and  Josephus.  It 
seems  to  have  been  customary  for  the  governors  of  provinces  to  be 
accompanied  by  their  wives,  although  the  senate  attempted  to  check 
the  custom.  Vs.  24.  This  act  of  Pilate  was  intended  to  signify  his 
belief  that  Jesus  was  being  sacrificed  to  the  popular  will,  and  to  dis- 
claim all  responsibility  for  hJs  death.  Vs.  25.  The  people  accept 
the  responsibility. 

292^  (§  139).  Luke  23:1-25. — Luke's  narrative  contains  two 
important  additions  to  that  of  Mark:  the  accusation  lodged  by  the 
Jews  (vs.  2;  cf.  paragraph  291),  and  the  account  of  the  sending  of 
Jesus  to  Herod  Antipas  (vss.  5-16).  Vs.  2,  "perverting  our  nation": 
i.  e.,  urging  it  to  revolt.  "Forbidding  to  give  tribute  to  Caesar":  a 
specific  act  of  revolt;  but  in  fact  the  charge  was  absolutely  false. 
"Saying  that  he  is  Christ  a  king":  the  acme  of  treason  from  the 
Roman  point  of  view.  It  is  this  last  element  that  attracted  Pilate's 
attention.  See  Mark  15:2.  Vs.  5.  The  reference  to  Judea  implies 
that  Jesus  had  done  more  teaching  there  than  the  synoptists  record. 
Vs.  6.  Pilate  had  no  jurisdiction  over  Galilee,  or  over  Galileans, 
except  as  they  were  offenders  against  the  peace  of  the  province, 
Judea,  over  which  he  was  procurator.  Vs.  7,  "of  Herod's  jurisdic- 
tion": Herod  Antipas  was  tetrarch  of  Galilee  and  Perea,  and  con- 
sequently Jesus  was  his  subject;  cf.  paragraphs  151  and  154,  2. 
He  was  doubtless  in  Jerusalem  to  observe  the  Passover.  Vs.  8,  "  He 
had  heard  concerning  him" :  cf.  Mark  6: 14-16;  Luke  9:9.  Vss.  14, 
15.  These  verses  record  Pilate's  formal  acquittal  of  Jesus.  He  should 
therefore  have  released  him.  Vs.  16.  Instead  he  attempted  a  com- 
promise. By  scourging  Jesus  he  thought  he  would  pacify  the  priests, 
and  by  releasing  him  he  would  satisfy  his  Roman  sense  of  justice. 


268  LIFE   OF   CHRIST 


(§  139).  John  18:28—  19:  i6a.—Vs.  28,  "early":  cf.  Mark 
15:1;  Luke  22:66;  about  6  A.M.  "They  entere'd  not  in,"  etc.: 
the  house  of  a  gentile  would  defile  them.  "  Might  eat  the  Passover"  : 
the  author's  explanation  of  why  they  did  not  wish  to  be  defiled.  See 
note  on  Matt  27:6  in  paragraph  290^.  Jesus  apparently  was  within 
the  palace.  Vss.  29,  30.  Pilate  began  with  the  formal  question  as 
to  the  accusation  under  which  he  could  try  Jesus.  The  Jews  at  first 
attempt  to  compel  him  to  pronounce  sentence  without  trial,  upon 
their  condemnation,  and  wish  to  give  no  accusation.  Pilate  replies 
in  scorn.  Thereupon  the  Jews  admit  their  inability  to  execute  their 
condemned  criminals  (vs.  31).  Singularly  enough,  the  Talmud 
states  that  the  power  of  life  and  death  was  taken  from  the  Sanhedrin 
forty  years  before  the  destruction  of  the  temple  (70  A.  D.),  i.e.,  at 
just  about  the  time  of  this  trial;  on  the  chronology,  see  paragraph 
37;  John  2:20  and  Luke  3:23.  Vs.  32.  This  verse  is  the  evangel- 
ist's or  editor's  explanation  of  why  Jesus  was  crucified  rather  than 
stoned,  as  he  would  have  been  according  to  Jewish  usage  (cf.  John 
12:32,33). 

Vss.  33-37.  All  the  evangelists  agree  that,  in  answer  to  the  ques- 
tion of  Pilate,  Jesus  admitted  that  he  was  king.  John,  however,  gives 
especial  details  Vss.  36,  37,  "Thou  sayest  that  I  am  a  king": 
equivalent  to  an  affirmation.  Jesus  honestly  admits  that  he  is  a 
king,  though  not  of  a  political  kingdom.  He  knows  that  such  an 
admission  may  mean  death,  but  will  not  equivocate.  He  had  come 
into  the  world  to  bear  witness  to  the  truth.  Notice  throughout  this 
trial  that  Jesus  knows  his  legal  rights,  but  refuses  to  protect  him- 
self at  the  cost  of  throwing  the  slightest  suspicion  upon  his  concep- 
tion of  his  mission.  It  was  better  to  lose  his  life  than  save  it  at  the 
expense  of  his  ideals  and  his  high  purpose. 

With  19:4  begins  the  account  of  Pilate's  last  efforts  to  placate 
the  Jews  and  avoid  condemning  an  innocent  man.  Some  of  its 
particulars  resemble  those  appearing  earlier  in  the  trial,  but 
vss.  4,  5  make  it  evident  that  they  belong  after  the  scourging  had 
been  inflicted.  Vs.  5,  "Behold  the  man!":  the  Latin  equivalent  for 
these  words  Ecce  homo  is  widely  used  to  designate  a  work  of  art 
representing  this  scene  or  as  a  title  of  an  essay  upon  the  work  of 
Christ.  Pilate  doubtless  hoped  the  pitiable  condition  of  Jesus  after 


THE   ARREST   AND   TRIAL   OF  JESUS  269 

his  terrible  scourging,  his  head  all  bruised  (Mark  15:19)  and  pierced 
with  thorns  (vs.  2) ,  would  appeal  to  the  hearts  of  his  enemies. 

Vs.  7.  The  priests  will  not  kill  Jesus  illegally.  He  must  be 
condemned  and  executed  by  the  Romans.  They  therefore  bring  in  a 
new  charge,  and  one  which  might  easily  be  interpreted  as  a  violation 
of  the  rights  guaranteed  Judaism.  Vs.  8,  "  afraid" :  Jesus  had  deeply 
impressed  Pilate,  and  this  new  charge  appealed  to  the  Roman's 
superstition,  and  all  the  more  because  of  his  wife's  dream  (Matt. 
27:19).  Vs.  n,  "He  that  delivered  me":  i.e.,  Caiaphas.  Jesus, 
always  just,  while  not  excusing  Pilate,  sees  that,  because  he  occupies 
an  office  to  which  he  had  been  in  God's  providence  appointed,  he 
is  under  the  necessity  of  pronouncing  sentence,  and  that  he  is  about 
to  yield  to  the  pressure  of  the  priests.  He  condemns  the  latter  as 
greater  offenders  against  justice.  Vs.  12.  The  priests  very  skilfully 
compel  Pilate  to  balance  the  life  of  Jesus  against  his  own  interests. 
If  he  should  not  condemn  Jesus,  how  could  he  justify  himself  before 
the  emperor,  should  the  priests  charge  him  with  having  released  a 
man  "speaking  against  Caesar"  ?  All  the  evidence  would  be  against 
him,  and  Tiberius  in  his  later  years  would  hardly  have  appreciated 
any  plea  Pilate  could  make.  It  would  have  been  all  but  impossible 
to  convince  the  emperor  that  he  should  have  released  a  man  whom 
the  religious  head  of  the  Jews  himself  denounced  as  a  traitor  and 
rebel.  Further  than  this,  it  may  very  well  have  been  that  Pilate 
had  already  given  offense  to  the  Jews  on  the  grounds  stated  by  Philo 
and  Josephus.  He  therefore  chose  to  protect  his  own  interests. 
What,  after  all,  was  the  life  of  a  poor  enthusiast  when  compared 
with  the  career  of  a  Roman  procurator!  Vs.  ij,  "the  pavement": 
i.  e.,  of  the  court  of  the  palace.  It  is  not  'altogether  impossible  that 
a  portion  of  this  very  pavement  has  been  uncovered  under  the 
convent  of  the  Sisters  of  Zion,  just  north  of  the  temple  area,  near 
the  Ecce  homo  arch.  The  pavement  was  evidently  used  at  some  time 
by  Roman  soldiers,  since  it  has  scratched  upon  it  gambling  devices, 
such  as  are  numerous  in  the  Roman  pavements  of  Italy.  The  chair 
upon  which  Pilate  sat  was  the  official  seat  of  the  procurator  when 
pronouncing  sentence.  Vs.  14,  "the  preparation  of  the  Passover": 
i.e.,  Friday  of  Passover  week  (Mark  15:42).  "The  sixth  hour": 
about  12,  noon.  Mark  says  (15:25),  "the  third  hour,"  i.  e.,  9.  No 


270  LIFE  OF   CHRIST 

completely  satisfactory  adjustment  of  the  two  statements  has  yet  been 
suggested.  Perhaps  the  two  accounts  should  be  combined,  placing 
the  time  of  the  condemnation  9-12  A.M.  Vs.  15,  "We  have  no 
king  but  Caesar":  the  priests  were  of  the  official  class  (cf.  paragraph 
366,  2)  and  were  ready  to  make  this  statement,  so  hateful  to  the  people 
at  large. 

293.  Questions  and  Suggestions  for  Study. — (i)  Where  and  what 
was  Gethsemane  ?  (2)  How  had  it  been  connected  with  the  life  of 
Jesus  before  this  time  ?  (3)  Give  an  account  of  the  events  in  Geth- 
semane before  the  appearance  of  Judas.  (4)  What  caused  Jesus' 
agony  in  Gethsemane?  (5)  How  did  Jesus  gain  and  retain  the 
mastery  of  himself?  (6)  How  was  he  helped  in  this  crisis  by  the 
habits  of  his  spiritual  life?  (7)  What  are  the  chief  elements  in 
his  prayer  for  deliverance? 

(8)  How  could  Jesus  know  some  time  in  advance  that  the  com- 
pany that  would  arrest  him  was  coming?  Cf.  Mark  14:42  and 
John  18:3.  (9)  Give  the  incidents  in  the  betrayal  of  Jesus,  making 
the  scene  as  vivid  as  possible.  (10)  What  was  Jesus'  attitude  toward 
the  resistance  attempted  by  his  disciples?  (n)  Of  what  teachings 
of  his  was  his  conduct  in  this  instance  an  illustration?  (12)  How 
many  men  were  taken  to  arrest  Jesus  ?  Why  so  many  ?  (13)  How 
did  Jesus  show  his  courage  in  Gethsemane?  (14)  How  his  tender 
thoughtfulness  for  his  disciples  ? 

(15)*  How  many  trials  did  Jesus  have  ?  (16)*  Point  out  their 
illegalities.  (17)  Describe  the  trial  before  Annas.  (18)  What 
charges  were  brought  against  Jesus  in  the  trial  before  the  Sanhedrin  ? 
(19)  What  difficulty  did  his  enemies  have  in  proving  these  charges? 
(20)*  How  was  he  finally  condemned  ?  (21)  Why  could  not  the  Jews 
execute  him  ? 

(22)  Give  in  outline  Peter's  words  and  actions  from  Thursday 
noon  until  Jesus  was  arrested  in  Gethsemane.  (23)  Give  them  from 
the  arrest  of  Jesus  until  the  first  denial.  (24)  How  many  times  and 
under  what  circumstances  did  he  repeat  the  denial?  (25)*  What 
besides  the  cock  crowing  brought  him  to  repentance?  (26)  Re- 
viewing the  whole  story,  tell  where  Peter  made  mistakes?  (27) 
Wherein  was  his  conduct  pardonable  and  wherein  admirable? 


THE  ARREST  AND  TRIAL  OF  JESUS  271 

(28)*  Tell  some  of  the  ways  in  which  we  may  practically,  though  not 
in  so  many  spoken  words,  deny  Christ.  (29)  How  may  we  avoid 
such  weakness  ? 

(30)  Describe  the  feelings  which  in  your  judgment  led  to  Judas' 
suicide.  (31)  Why  did  his  sin  have  so  different  an  issue  from  that 
of  Peter  ? 

(32)  What  sort  of  charge  was  it  necessary  for  the  Jews  to  establish 
before  Pilate  ?  (33)  What  did  they  attempt  at  first  ?  What  charge 
did  they  at  length  formulate  ?  (34)  Give  an  account  of  the  trial  before 
Pilate,  indicating  the  various  efforts  of  the  governor  to  secure  his 
release.  (35)  What  questions  did  Jesus  answer?  (36)*  What 
questions  did  he  not  answer?  Can  you  suggest  a  reason  for  his 
silence?  (37)  What  relation  did  Barabbas  have  to  the  trial  of 
Jesus?  (38)  Who  were  the  "multitude"  referred  to  in  Mark  15:15 
and  why  did  they  prefer  Barabbas  to  Jesus?  (39)*  What  finally 
induced  Pilate  to  condemn  Jesus?  (40)*  What  was  his  alleged 
crime?  (41)  What  connection  had  Pilate's  wife  with  the  trial  of 
Jesus  ?  (42)  What  connection  had  Herod  Antipas  ? 

294.  Constructive  Work. — Write  chap,  xxxvii  of  your  "Life  of 
Christ,"  following  the  analysis  at  the  head  of  the  chapter.    The 
text  of  this  chapter  is  so  full  that  it  will  be  necessary  to  condense 
and  abridge  much.    Be   sure   to  include  what  is  most  essential, 
leaving  out  many  details.     Emphasize  .facts  and  words  which  reflect 
the  feelings  and  characters  of  the  principal  personages  in  the  story. 

295.  Supplementary  Topics  for  Study. — i.  The  traditional  and 
probable  location  of  Gethsemane. 

STEWART,  iMnd  of  Israel,  pp.  178-80,  200,  201;  SAND  AY  AND  WATERHOTJSE,  Sacred 
Sites  of  the  Gospels;  GEORGE  ADAM  SMITH,  Jerusalem,  Vol.  II,  chap.  xx.  See  also 
Dictionaries  of  the  Bible  and  a  number  of  papers  in  the  publications  of  the  Palestine 
,  Exploration  Fund. 

2.  The  criminal  trials  of  the  Jews. 

3.  The  trial  of  Jesus  in  the  light  of  the  legal  procedure  in  Jewish 
and  Roman  courts. 

INNES,  The  Trial  0}  Jesus  Christ;  DAVID  J.  BREWER  (Associate  Justice  of  the 
Supreme  Court  of  the  United  States),  "Were  Christ's  Trial  and  Death  Legal?"  The 
Sunday  School  Times,  November  17,  1906. 

4.  The  loneliness  of  Jesus. 


272  LIFE   OF   CHRIST 

F.  W.  ROBERTSON,  sermon  under  the  above  title  in  Sermons  (first  series);  HUGHES, 
The  Manliness  o}  Christ,  Part  VIII;  CHRISTINA  ROSSETTI,  "None  with  Him,"  New 
Poems,  edited  by  W.  M.  ROSSETTI. 


CHAPTER  XXXVIII 

THE  CRUCIFIXION  AND  BURIAL  OF  JESUS 

296  (§  140).     The  Crucifixion. 

Matt.  27:32-56.    Mark  15:21-41.      Luke  23:26-49.         John  19:166-37. 

297  (§  141).     The  Burial. 

Matt.  27:57-61.    Mark  15:42-47.      Luke  23:50-56^        John  19:38-42. 

298  (§  142).     The  Watch  at  the  Sepulcher. 
Matt.  27:62-66. 

2960  (§  140).  The  Crucifixion. — Mark  15:21-41. — Vs.  21,  "com- 
ing from  the  country  " :  not  necessarily  from  work.  As  the  sad  pro- 
cession passed  out,  Simon  was  met  coming  into  the  city.  "Alexander 
and  Rufus":  doubtless  two  well-known  members  of  the  Christian 
community;  possibly  those  named  in  Rom.  16:13  and  Acts  19:33. 
"Cross":  the  most  disgraceful  and  one  of  the  most  awful  instru- 
ments of  torture  among  the  Romans.  It  was  commonly  made  by 
crossing  two  pieces  of  timber,  the  upright  being  perhaps  eight  or 
nine  feet  long,  and  commonly  left  standing  permanently  in  the  ground. 
The  cross-bar  was  carried  by  the  condemned  man,  and  to  it  his 
hands  were  nailed  or  in  some  other  way  fastened.  The  body  rested 
upon  a  peg  driven  into  the  upright  post.  The  person  thus  punished 
ordinarily  died  from  starvation  and  pain,  not  from  any  fatal  injury. 
On  the  way  to  the  place  of  execution  the  condemned  man  would  be 
preceded  by  a  herald  bearing  a  piece  of  wood  upon  which  was  written 
the  name  of  the  crime  he  had  committed.  This  would  be  nailed  to 
the  cross  (cf.  vs.  26).  It  was  while  Jesus,  completely  exhausted 
from  his  treatment  at  the  hands  of  the  soldiers,  was  thus  being  led  to 
his  death,  that  Simon  was  met,  and  the  words  of  Luke  23:28-31 
were  spoken. 

Vs.  22,  "Golgotha":  the  traditional  site  is  under  the  Church  of 
the  Holy  Sepulcher,  but  of  late  years  many  scholars  favor  the  skull- 
like  eminence  just  outside  the  present  wall  of  Jerusalem  (John  19:20; 
Heb.  13:12),  in  which  is  Jeremiah's  Grotto.  See  Underwood, 
Stereograph  No.  34.  "The  place  of  a  skull":  probably  with  refer- 
ence to  the  shape  of  the  hill,  though  some  think  it  was  rather  a 


THE  CRUCIFIXION  AND   BURIAL  OF  JESUS  273 

place  of  execution  where  the  skulls  of  criminals  were  allowed  to 
remain  unburied.  Vs.  23.  The  drink  offered  Jesus  was  probably 
an  anaesthetic.  Jesus  refused  it  because  he  was  unwilling  to  have 
his  mind  in  any  way  clouded.  Matthew  substitutes  "gall"  for 
"myrrh."  Vs.  24.  The  clothes  of  the  condemned  man  were 
according  to  custom  given  to  the  executioners.  Vs.  31.  "Himself 
he  cannot  save  ":  false  in  the  narrow  sense  in  which  it  was  used 
(cf.  Matt.  26:53)  but  true  in  a  larger  and  higher  sense  (cf.  John 
12:27).  See  also  the  words  of  Caiaphas  and  the  larger  interpreta- 
tion put  upon  them  by  John  in  11:49-52.  Vs.  33,  "darkness":  it 
may  not  have  been  miraculous  and  was  perhaps  due  to  a  storm  of 
sand.  An  eclipse  would  be  impossible,  as  the  moon  was  full  at 
Passover.  It  seemed  intended  to  express  the  blackness  of  the  sin 
which  culminated  in  the  crucifixion  of  the  Son  of  God,  and  the  fact 
that  during  these  three  hours  Jesus  was  suffering  the  agony  of  body 
and  mind  that  culminated  in  the  first  cry  recorded  by  Mark  (vs.  34). 
Vs.  34.  The  words  are  Aramaic,  the  language  used  by  Jesus  in  daily 
speech,  and  occur  at  the  beginning  of  Ps.  22.  Jesus  may  have  had 
this  whole  psalm  in  mind.  Vs.  36,  "vinegar":  sour  wine  intended 
to  strengthen  and  stimulate  Jesus,  not  to  dull  his  senses.  Vs.  38, 
"And  the  veil  of  the  temple  was  rent":  the  old  mystery  surrounding 
Israel's  God  had  vanished;  the  age  of  types  had  passed;  the  Holy 
of  Holies  was  opened  to  every  believer.  Cf.  Heb.  10: 19-22.  Vs.  39, 
"a  son  of  God":  the  margin  of  the  Revised  Version  is  undoubtedly 
right.  It  was  a  heathen  who  uttered  these  words.  He  evidently 
thought  of  Jesus  as  a  sort  of  demi-god.  Vss.  40,  41.  A  most 
interesting  mention  of  devoted,  ministering  women  of  whom  we  have 
heard  before  and  shall  hear  again ;  cf .  Luke  8:2.  From  a  comparison 
of  this  passage  with  Matt.  27 : 56  and  Mark  16:  i  we  infer  that  Salome 
was  the  mother  of  James  and  John ;  cf .  Matt.  20 : 20. 

2966  (§  140).  Luke  23:26-49. — Vs.  27.  Note  the  number  and  the 
sympathy  of  the  women  and  cf.  Mark  15:40,  41.  Vss.  28-31. 
Nolice  the  persistent  love  of  Jesus  for  his  people,  and  his  clear  fore- 
sight of  the  horrors  to  which  the  Jews  would  be  subjected  by  the 
Romans.  Vs.  28,  "weep  for  your  children":  Josephus,  Jewish 
War,  v,  10;  vi,  3,  tells  how  in  the  extremity  of  famine  in  the  siege 
of  Jerusalem  Jewish  mothers  killed  and  devoured  their  own  children 


274  L!FE  OF   CHRIST 

(Jer.  19:8,  9).  Vs.  30,  "to  the  hills,  Cover  us."  The  language  is  the 
highly  figurative  prophecy  of  Hosea  10:8.  It  is  interesting  to  note, 
however,  the  literal  fact  that  hundreds  of  Jews  in  the  siege  hid  them- 
selves in  caves  beneath  the  Jerusalem  hills.  7s.  31  draws  a  com- 
parison between  the  sufferings  of  Jesus  and  those  threatening  his 
people  by  the  use  of  a  current  proverb;  the  green  tree  representing 
innocence  like  that  of  Jesus,  and  the  dry  tree  guilt  like  that  of  the 
Jews  who  suffered  in  the  siege. 

Vs.  34.  It  seems  a  pity  that  the  manuscripts  do  not  allow  us  to 
regard  these  beautiful  words  as  a  genuine  part  of  Luke's  narrative. 
For  we  cannot  fail  to  believe  they  represented  the  spirit  of  Jesus  as 
well  as  that  of  the  first  martyr,  Stephen  (Acts  7 :6o).  We  can  scarcely 
doubt  that,  though  not  from  Luke's  hand,  they  are  truthfully  re- 
ported. Vss.  39-43.  This  affecting  episode  is  recorded  only  by 
Luke.  Vs.  42,  "  Jesus,  remember  me" :  he  may  have  known  of  Jesus' 
deeds  of  love  and  power  and  his  claim  to  be  the  Messiah ;  he  certainly 
saw  his  divine  patience  on  the  cross  and  heard  him  utter  words  of 
forgiveness  (cf .  vs.  34) .  It  was  perhaps  these  words  that  encouraged 
him  to  ask  the  favor  of  Jesus.  His  attitude  seems  to  have  changed 
while  on  the  cross,  for  Matt.  27:44  says  that  he  earlier  in  the  day 
reproached  him.  Thus  Jesus  when  "  lifted  up  "  began  at  once  "  to 
draw  men  unto"  him  (cf.  John  12:32).  "Paradise":  according  to 
Jewish  thought  the  abode  of  those  belonging  to  the  kingdom  of  God 
(cf.  vs.  42). 

2g6c  (§  140).  John  19:166-37. — John's  narrative  is  strikingly  like 
that  of  Mark,  though  with  more  traces  of  the  eyewitness.  He  alone 
of  the  Twelve  seems  to  have  witnessed  the  entire  tragedy.  Vs.  20, 
"in  Hebrew,  in  Latin,  and  in  Greek":  i.e.,  the  popular,  the  official, 
and  the  commercial  and  literary  languages.  Vs.  21,  22.  It  seems 
that  Pilate,  in  revenge  for  having  been  compelled,  as  he  would  have 
said,  to  condemn  Jesus  against  his  better  judgment  (see  note  on  John 
19:12),  worded  the  inscription  as  he  did  in  order  to  offend  the  pride 
of  the  haughty  Jewish  leaders  and  obstinately  refused  to  change  it. 

Vs.  23.  The  narrative  here  is  vivid  and  detailed  and  the  incident 
is  in  harmony  with  the  usage  of  the  time.  It  was  customary  to  detail 
a  group  of  four  soldiers  (a  quaternion;  cf.  Acts  12:4)  under  a  cen- 
turion to  guard  or  execute  a  prisoner,  and  the  clothes  of  the  person 


THE   CRUCIFIXION   AND    BURIAL   OF   JESUS  275 

executed  were  the  perquisite  of  the  soldiers.     "Coat":  rather,  tunic 
or  undergarment. 

Vs.  25.  The  pathetic  picture  of  the  mother  of  Jesus  standing  by 
his  cross,  here  presented,  suggested  the  "  Stabat  Mater, "  one  of  the 
seven  great  Latin  hymns  of  the  mediaeval  church: 

Stabat  Mater  dolorosa 
Juxta  crucem  lacrymosa. 

At  the  cross  her  station  keeping 
Stood  the  mournful  mother  weeping, 
Where  he  hung,  the  dying  Lord; 
For  her  soul  of  joy  bereaved, 
Bowed  with  anguish,  deeply  grieved, 
Felt  the  sharp  and  piercing  sword. 

Four  women  are  named  in  vs.  25,  not  three.  Some  think  that 
"his  mother's  sister"  was  "Mary  the  wife  of  Clopas."  But  that 
would  give  two  sisters  of  the  same  name,  which  seems  very  improb- 
able. Vss.  26,  27.  Note  Jesus'  filial  love,  supreme  in  his  last 
painful  moments.  The  reason  why  Jesus  left  his  Mother  in  the 
keeping  of  his  beloved  disciple  John  rather  than  of  his  own  brothers 
is  perhaps  suggested  in  John  7:5.  The  act  may  be  an  interesting 
illustration  of  Luke  8:19-21.  Vs.  37,  "legs  might  be  broken":  a 
frequent  way  of  killing  those  on  the  cross.  The  Jewish  law  was 
explicit  that  one  "hung  upon  a  tree"  should  be  taken  down  before 
nightfall,  lest  his  corpse  should  bring  pollution  in  the  land  (Deut. 
21:23).  Vs.  33,  "dead  already":  the  cause  of  the  death  of  Jesus 
has  been  variously  conjectured.  Some  have  thought  it  was  due  to  a 
rupture  of  the  heart.  It  seems  at  any  rate  probable  that  it  was  due 
in  large  measure  to  the  mental  and,  spiritual  struggles  and  agonies 
through  which  Jesus  had  passed.  Vs.  35,  "he  that  hath  seen,"  etc.: 
the  reference  is  to  the  apostle  John;  "that  ye  also  may  believe;" 
cf.  John  20:31  and  paragraph  15. 

The  following  poem  of  Dean  Stanley  shows  one  important  way 
in  which  the  death  Of  Jesus  may  help  us,  and  interprets  sympatheti- 
cally many  incidents  of  the  last  day  of  his  life.  It  may  well  serve 
the  student  in  a  thoughtful  and  personally  helpful  review  of  those 
incidents : 


276  LIFE   OF   CHRIST 

Where  shall  we  learn  to  die  ? 
Go,  gaze  with  steadfast  eye 
On  dark  Gethsemane 
Or  darker  Calvary, 
Where  thro'  each  lingering  hour, 
The  Lord  of  grace  and  power, 
Most  lowly  and  most  high, 
Has  taught  the  Christian  how  to  die. 

When  in  the  olive  shade, 
His  long  last  prayer  he  prayed;  —». 
When  on  the  Cross  to  heaven      [fl  fajijh      \    L-J '__ 
His  parting  spirit  was  given, 
He  showed  that  to  fulfil 
,  The  Father's  gracious  will, 

Not  asking  how  or  why, 
Alone  prepares  the  soul  to  die. 

No  word  of  angry  strife, 
No  anxious  cry  for  life; 
By  scoff  and  torture  torn 
He  speaks  not  scorn  for  scorn; 
Calmly  forgiving  those 
Who  deem  themselves  his  foes, 
In  silent  majesty 
He  points  the  way  at  peace  to  die. 

Delighting  to  the  last 
In  memories  of  the  past; 
Glad  at  the  parting  meal 
In  lowly  tasks  to  kneel; 
Still  yearning  to  the  end 
For  mother  and  for  friend; 
His  great  humility 
Loves  in  such  acts  of  love  to  die. 

Beyond  his  depth  of  woes 
A  wider  thought  arose, 
Along  his  path  of  gloom 
Thought  for  his  country's  doom; 
Athwart  all  pain  and  grief, 
Thought  for  the  contrite  thief — 
The  far-stretched  sympathy 
Lives  on  when  all  beside  shall  die. 


THE   CRUCIFIXION   AND    BURIAL   OF   JESUS  277 

297  (§  141).  The  Burial.— Mark  15:42-47.— Vs.  42,  "the  prepara- 
tion": see  paragraph  292 d,  last  part.     Vs.  43,  "a  councillor":  i.  e., 
a  member  of  the  Sanhedrin.     He  was  also  wealthy;,  see  Matt.  27: 57. 
"Who  also  himself  was  looking  for  the  kingdom  of  God:"  cf.  Luke 
2:25,  26,  38,  with  the  notes  upon  them.     For  the  participation  of 
Nicodemus,  see  John  19:39.     Vs.  46.     The  lateness  of  the  hour — 
just  before  the  stars  appeared  that  should  declare  the  beginning 
of  the  Sabbath  (Saturday) — made   any  special  preparation  of  the 
body  impossible.     This  was,  at  least  in  part,  postponed  to  the  day 
after  the  Sabbath,  our  Sunday  (cf.  Luke  23:56;  24:1;   Mark  16:1; 
yet  see  John  19:39,  40,  where  more  details  are  given).     "A  tomb": 
the  traditional  site  is  under  the  Church  of    the    Holy   Sepulcher, 
within  the  present  walls  of  Jerusalem.     It  has  been  lately  thought 
that  it  may  have  been  one  of  the  tombs  discovered  near  the  "  new 
Calvary"  (cf.  paragraph    2960),   not   far  from  Jeremiah's  Grotto. 
For  additional  facts  about  the  tomb,  see  Matt.  27:60  and  John 
19:41.    "Rolled  a  stone  against  the  door  of  the  tomb":  circular  stone 
doors  of  tombs  cut  in  the  living  rock  are  still  to  be  seen  in  Palestine. 
Vs.  47:    Note  that  the  same  women  are  mentioned  in  Mark  15:40; 
cf.  also    Luke  23:55,  56.      The   suggestion   is  that  these   simple- 
hearted,   affectionate  women  reverenced  even  the  lifeless  form  of 
Jesus  and  wanted  to  be  near  it  as  long  as  they  could. 

298  (§  142).  The  Watch  at  the  Sepulcher. — Matt.  27:62-66. — 
These  verses  are  important  in  their  bearing  on  the  proofs  of  the 
resurrection.     They  also  show  the  nervous  solicitude  of  the  enemies 
of  Jesus  in  making  their  work  sure.     Vs.  63,  "After  three  days  I 
rise  again  " :  for  this  announcement  publicly  made,  see  John  2 : 19-22 ; 
Matt.  12:38-40. 


299.  Questions  and  Suggestions  for  Study. — (i)  Describe  punish- 
ment by  crucifixion.  (2)  Describe  the  crucifixion  of  Jesus  up  to  the 
time  he  was  nailed  to  the  cross,  gathering  together  incidents  from 
the  different  gospels.  (3)  Where  and  what  was  Calvary  ?  (4)*  What 
was  the  inscription  over  Jesus  and  why  was  it  put  into  three  languages  ? 
(5)  What  mocking  words  were  spoken  to  Jesus  while  he  was  on  the 
cross?  (6)  Tell  the  story  of  the  penitent  robber.  (7)  How  does 
this  incident  illustrate  John  12:32?  (8)*  Who  of  Jesus'  disciples 


278  LIFE   OF   CHRIST 

remained  with  him  to  the  end  ?  (9)*  Give  Jesus'  seven  sayings  on 
the  cross  with  the  incidents  that  explain  them.  (10)  Which  of  these 
sayings  have  to  do  with  the  mission  of  Jesus?  (n)  Which  with  his 
relation  to  God?  (12)  Which  show  his  love  for  men?  (13)  Which 
is  a  quotation  from  the  Old  Testament  and  how  does  its  context 
there  help  to  explain  Christ's  use  of  it?  (5)JQ3lGive  the  reference 
by  chapter  and  verse  for  every  incident  referreoto  in  Dean  Stanley's 
poem.  (15)*  In  what  respects  may  Jesus'  sufferings  and  death  show 
us  how  to  suffer  and  die?  (16)  What  was  the  significance  of  the 
rending  of  the  veil  of  the  temple  ? 

(17)  What  two  influential  Jews  assisted  in  burying  Jesus?  (18) 
Describe  his  tomb.  (19)  How  and  why  was  it  guarded  ? 

(20)*  Indicate  two  or  three  places  in  John,  chaps.  18  and  19, 
which  seem  to  you  the  reports  of  an  eyewitness. 

300.  Constructive  Work. — Write  chap,  xxxviii  of  your  "Life  of 
Christ,"   describing  his  crucifixion   and  burial.     Show  briefly  the 
significance  of  the  more  important  words  and  incidents  attending 
his  death. 

301.  Supplementary  Topics  for  Study. — i.  The  traditional  and 
probable  location  of  (a)  Calvary,  (6)  the  burial  place  of  Jesus. 

STEWART,  Land  of  Israel,  pp.  178-80,  200,  201;  HOWE,  The  True  Site  of  Calvary; 
SANDAY  AND  WATERHOTJSE,  Sacred  Sites  of  the  Gospels;  L.  B.  PATON,  Biblical  World 
Dec.,  1907.  See  also  Dictionaries  of  the  Bible  and  a  number  of  papers  in  the  publi-' 
cations  of  the  Palestine  Exploration  Fund. 

2.  Roman  usages  and  customs  referred  to  in  the  trial  and  death 
of  Jesus. 

3.  The  "Stabat  Mater"  and  other  great  Latin, hymns. 
MARCH,  Latin  Hymns;  DTJFFIELD,  Latin  Hymn  Writers  and  Their  Hymns. 

4.  The  Passion  of  Jesus  in  poetry. 

See  some  of  the  best  hymnals;  CHRISTINA  ROSSETTI;  ARNOLD,  The  Light  of  the 
World;  LONGFELLOW,  "The  Divine  Tragedy. 

5.  The  Passion  of  Jesus  in  art. 

See  many  of  the  references  in  paragraph  33. 

302.  Review  Questions. — (i)*  How  many  days  are  covered  by 
the  record  of  Part  VIII  ?     (2)   Give  an  account  of  the  events  of 
Sunday.     (3)*  What  was  the  purpose  of  the  triumphal  entry?'    (4) 


THE   CRUCIFIXION   AND   BURIAL   OF   JESUS  279 

Name  the  events  of  Monday.  (5)  Name  the  chief  events  of  Tuesday. 
(6)*  What  is  the  most  prominent  thought  of  Jesus'  discourses  to  the 
Jews  on  that  day  ?  (7)  What  is  the  theme  of  the  great  discourse  to 
his  disciples  at  the  close  of  his  last  day  in  the  temple  ?  (8)  What 
events  precipitated  Jesus'  death  ?  (9)  Give  the  chief  facts  concern- 
ing Jesus'  last  Passover  supper.  (10)*  State  the  central  thoughts  of 
Jesus'  farewell  discourses,  (n)  Give  an  outline  of  Jesus'  two  trials. 

(12)  What  was  the  real  reason  for  his  condemnation  by  the  Jews? 

(13)  By  Pilate  ?     (14)  What  is  the  most  significant  element  of  Jesus' 
suffering  on  the  cross  ? 

((15)2  Make  out  as  accurately  as  you  can  a  statement  or  diagram 
(perKaps  on  two  clock  faces)  showing  the  time  at  which  each  impor- 
tant event  took  place  between  entering  the  "  upper  room"  on  Thursday 
and  the  burial  of  Jesus  on  Friday.  (16)  Who  were  the  following  ? 
tell  how  each  was  connected  with  the  events  or  discourses  of  the 
Passion  Week:  Mary  Magdalene,  Mary  the  Mother  of  Jesus,  Salome, 
a  poor  widow,  Greeks  at  the  Passover,  Herod  Antipas,  Annas, 
Caiaphas,  David,  false  Christs,  Malchus,  a  centurion,  Pilate,  Pilate's 
wife,  Nicodemus,  Barabbas,  Alexander,  Caesar,  Simon  of  Cyrene, 
daughters  of  Jerusalem,  James  the  Less,  Joseph  of  Arimathea? 
(£i2)^Which  of  the  apostles  are  mentioned  and  in  what  connections  ? 
(18)*  What  localities  in  the  immediate  vicinity  of  Jerusalem  are 
mentioned  ?  Locate  each.  What  happened  at  each  ? 


J 


PART  IX 

THE  FORTY  DAYS 
FROM  THE  RESURRECTION  UNTIL  THE  ASCENSION 


THE  DAY   OF   RESURRECTION.    CHRIST'S  FIRST  APPEARANCES 

303  (§  143).     The  Resurrection  Morning. 

Matt.  28:1-10.     Mark  16:1-8,  9-11.      Luke  23:566 — 24:12.  John  20:1-18. 

304  (§  144).     The  Report  of  the  Watch. 
Matt.  28:11-13. 

3°S  (§  i4S)-     The  Walk  to  Emmaus. 

Mark  16:12,  13.  Luke  24:13-35. 

306  (§  146).     The   Appearance  to  the  Disciples  in  Jerusalem,    Thomas  Being 
Absent. 

Mark  16:14.  Luke  24:36-43.  John  20:19-25. 

3<D3a  (§  143).  The  Resurrection  Morning. — Mark  16:1-8. — Vs.  i, 
"When  the  sabbath  was  past":  i.e.,  in  the  evening,  when  the 
Sabbath,  which  closed  at  sunset,  was  over;  Saturday  evening  accord- 
ing to  our  way  of  reckoning.  "Spices":  in  part  at  least  fragrant 
oils  (cf.  II  Kings  20:13),  as  is  shown  by  the  fact  that  they,  were 
to  be  used  to  anoint  the  body.  Vs.  2,  " on  the  first  day  of  the  week" : 
Sunday.  Vs.  4,  "for  it  was  exceeding  great":  this  clause  might 
have  seemed  more  natural  at  the  end  of  the  preceding  verse;  here  it 
explains  the  surprised  interest  with  which  they  saw  that  the  stone 
was  rolled  away.  Vs.  7,  "tell  his  disciples  and  Peter" :  the  addition 
of  the  name  of  Peter  is  a  touching  instance  of  the  thoughtful  tender- 
ness of  Jesus.  Peter  is  not  disowned,  as  he  might  have  thought  he 
was,  after  cruelly  denying  his  Master.  Cf.  note  on  Luke  22:28-30 
in  paragraph  2806  and  the  last  part  of  Mrs.  Browning's  sonnet  in 
paragraph  2906.  "  He  goeth  before  you  into  Galilee  " :  cf .  Mark  14 : 28 ; 
John  21  :i;  Matt.  28:16,  17.  Vs.  #,  "said  nothing  to  any  one": 
i.e.,  by  the  way,  as  they  hurried  on  to  bring  the  disciples  word; 
they  reserved  their  message  for  Peter  and  the  other  disciples  who 
would  have  a  more  intense  interest  than  anyone  else.  "  They  were 

280 


THE  DAY  OF  RESURRECTION 

afraid":  the  marvelous  sights  they  had  seen  greatly  excited  them 
and  they  could  hardly  believe  that  the  words  of  the  young  man  were 
true.  Amazement  and  doubt  for  a  time  overpowered  them. 

With  these  words  the  Gospel  of  Mark  proper  ends.  Vss.  9-20 
are  probably  by  a  later  hand.  Yet  it  is  impossible  to  suppose  that 
Mark  intended  to  close  his  book  with  the  words  "they  were  afraid," 
giving  no  account  either  of  the  report  of  the  women  to  the  apostles 
or  of  the  appearance  of  Jesus  to  any  of  his  disciples.  Either  he  was 
interrupted  before  he  had  completed  his  work,  or,  more  likely,  the 
closing  leaf  was  destroyed  by  accident  so  early  that  no  complete  copy 
of  the  book  has  come  down  to  us.  In  an  Armenian  manuscript  of 
the  gospels  written  in  986  A.  D.,  vss.  9-20  are  attributed  to  Ariston, 
by  whom  is  perhaps  meant  the  Aristion  who  is  mentioned  as  one  of 
the  disciples  of  the  Lord  by  Papias,  a  church  Father  of  the  second 
century  and  a  disciple  of  John  the  apostle. 

3036  (§  143).  Matt.  28:1-10. — Vs.  i,  "late  on  the  sabbath  day, 
as  it  began  to  dawn  toward  the  first  day  of  the  week":  understood 
according  to  the  usual  Jewish  way  of  thinking  of  the  day  as  ending 
at  sunset;  this  would  place  the  visit  of  the  women  to  the  tomb  just 
before  sunset  Saturday  afternoon.  Nor  is  the  word  "dawn"  opposed 
to  this,  for  this  word  is  used  of  evening  in  Luke  23 : 54  (margin  of 
Revised  Version),  the  only  other  place  in  which  it  occurs  in  the  New 
Testament.  This  verse  read  in  connection  with  those  which  follow 
would  seem  at  first  to  indicate  that  Matthew  supposed  the  resurrection 
to  have  taken  place  on  Saturday  evening.  But  it  is  clear  from 
Matt.  16:21;  27:63,  64  that  he  did  not  so  think.  The  truth  seems 
to  be  that  Matthew  is  not  concerned  to  indicate  the  exact  relative 
time  at  which  the  events  of  Saturday  night  occurred.  The  visit  of  the 
women  described  in  this  verse,  the  earthquake  and  visit  of  the  angel, 
and  the  later  visit  of  the  women  to  the  tomb  all  occurred  between 
dusk  and  daylight  on  Saturday  night.  Mark  16  :i  would  seem  to 
suggest  that  the  visit  of  the  women  described  in  Matt.  28:1  was 
connected  with  the  preparation  for  anointing  Jesus'  body  the  next 
morning.  Vss.  2-4  are  evidently  closely  connected  hi  Matthew's 
mind  with  the  account  of  the  posting  of  the  Roman  watch  contained 
in  Matt.  27:62-66.  Vs.  p,  "and  behold  Jesus  met  them":  the  first 
appearance  of  Jesus  recorded  in  Matthew.  On  the  relation  of 


282  LIFE   OF   CHRIST 

this  event  to  the  first  appearance  recorded  in  John,  see  paragraph 


3°3C  (§  I43)-  Luke  23:566  —  24:12.  —  Vs.  56,  "they  rested  accord- 
ing. to  the  commandment":  these  words  should  be  read  in  close 
connection  with  vs.  55  and  the  first  clause  of  vs.  56.  The  command- 
ment referred  to  is  the  fourth  of  the  Ten  Commandments  (Exocl. 
20:8-11),  and  its  mention  here  emphasizes  the  entire  suspension  of 
the  busy  preparation  by  the  women  of  embalming  material  up  to  the 
very  beginning  of  the  Sabbath  at  sunset  Friday  evening.  Chap.  24, 
vs.  7,  "at  early  dawn":  this  and  the  corresponding  expressions  in 
Mark  16:2;  John  20:  i  emphasize  the  early  hour  at  which  the  women 
started  for  the  tomb  and  show  their  intense  devotion  to  Jesus.  It 
is  literally  true  that  the  women  were  "last  at  the  cross,  first  at  the 
tomb."  Vs.  j,  "and  found  not  the  body":  this,  which  is  implied 
in  all  the  accounts,  is  distinctly  affirmed  here  only.  On  the  signifi- 
cance of  the  empty  tomb,  see  paragraph  316.  Vs.  6,  "when  he  was 
yet  in  Galilee  "  :  for  this  teaching  of  Jesus,  see  Mark  9  :  30-32.  Vs.  10. 
Cf.  the  list  of  names  with  that  in  Matt.  28:1;  Mark  16:1.  Cf. 
also  the  note  on  Mark  15:40.  Vs.  n,  "idle  tales":  the  utter 
incredulity  of  the  eleven  at  this  time  shows  that  only  the  most  clear 
evidence  would  convince  them  of  the  reality  of  the  resurrection. 
The  fact  that  they  were  finally  completely  convinced,  therefore, 
naturally  makes  our  own  belief  in  the  resurrection  more  sure.  Vs.  12, 
"Peter  ran  unto  the  tomb":  see  the  fuller  account  in  John  20:3-10. 

303^  (§  143).  John  20:1-18.  —  Vs.  2,  "she  runneth,  therefore,  and 
cometh  to  Simon  Peter"  :  this  narrative  concerning  Mary  Magdalene 
is  entirely  independent  of  the  other  accounts.  It  may  be  either  (i) 
that  Mary  came  to  the  tomb  alone  before  the  other  women;  or  (2) 
that)  coming  with  them,  she  turned  back  as  soon  as  she  saw  from  a 
distance  that  the  stone  was  rolled  away,  and  ran  to  the  lodging-place 
of  John  and  Peter,  the  other  women  meantime  going  on  and  entering 
the  tomb;  or  (3)  still,  again,  that  what  is  here  told  of  Mary  Magda- 
lene is  simply  a  variant  account  of  what  is  narrated  by  Mark;  being 
here  told  of  Mary  only,  there  of  the  other  women  as  a  company. 

Vs.  5,  "  stooping  and  looking  in  ":  in  Luke  24:12  said  of  Peter. 
"Yet  entered  he  not  in":  notice  the  characteristic  difference  in  the 
conduct  of  John  and  Peter  respectively.  "The  linen  cloths  lying": 


THE  DAY   OF   RESURRECTION  283 

cf.  John  19:40  ;  these  details  (see  also  vs.  7)  are  significant  as  showing 
that  the  body  had  not  been  hastily  removed,  but  that  Jesus  had  him- 
self deliberately  laid  aside  these  garments  of  the  grave.  Vs.  8,  "  and 
he  saw  and  believed":  i.e.,  that  Jesus  had  risen  from  the  dead. 
Vs.  9,  "for  as  yet  they  knew  not  the  scripture":  hence  needed  the 
demonstration  of  actually  seeing  the  empty  tomb.  To  judge  from 
the  arguments  used  by  the  early  church  (cf.  e.g.,  Acts  2:25-32),  this 
scripture  included  Pss.  16:8-11;  2:7. 

Vs.  15,  "the  gardener":  cf.  John  19:41.  Vs.  16,  "Jesus  saith 
unto  her,  Mary" :  the  use  of  her  name  shows  her  that  he  with  whom 
she  is  speaking  is  someone  who  knows  her,  and  this  arresting  her 
attention  leads  to  her  recognition  of  Jesus.  Vs.  17,  "touch  me  not; 
for  I  am  not  yet  ascended,"  etc.:  the  purpose  of  these  words  is  to 
remove  from  Mary's  mind  the  impression  that  Jesus  has  returned 
to  be  with  his  disciples  as  formerly;  not  so,  says  Jesus,  but  I  have 
yet  to  ascend  to  my  Father.  "Go  unto  my  brethren":  see  Matt. 
28:10.  We  might  have  expected  that  after  his  resurrection  Jesus 
would  use  language  tending  to  separate  himself  from  his  disciples; 
on  the  contrary,  he  employs  now  the  terms  of  closest  intimacy  and 
kinship.  Even  more  significant  than  this  word  "brethren"  is  the 
language  of  the  rest  of  the  verse,  "  my  Father  and  your  Father,  and 
my  God  and  your  God."  Not  simply  Jesus  of  Nazareth,  but  the 
risen  Christ  counts  his  disciples  as  his  brethren,  and  bids  them  look 
up  to  God  as  their  common  Father. 

304  (§  144;.  The  Report  of  the  Watch.— Matt.  28:11-15.— This 
passage  should  be  studied  after  a  careful  review  of  Matt.  27:62-66; 
28:2-4.     Vs.  14.     For  sleeping  at  their  posts  Roman  soldiers  were 
regularly  punished  by  death.     They  might  hope  to  "persuade"  the 
governor  by  a  bribe  as  they  did  the  guard;  cf.  Acts  24:26.     Vs.  15, 
"this  saying  was  spread  abroad":   Justin  Martyr,  a  Christian  writer 
of  the  second  century,  says  that  the  Jews  spread  this  report  by  special 
messengers  to  every  country.     "Until  this  day":  that  is,  to  the  time 
when  the  Gospel  of  Matthew  was  written;  cf.  paragraph  13. 

305  (§  145).  The  Walk  to  Emmaus. — Luke  24:13-35. — Vs.  13. 
Josephus  (War,  vii,  6,  6)  speaks  of  an  Emmaus  twenty  furlongs  from 
Jerusalem,  but  does  not  indicate  its  direction.     Perhaps  the  most 
probable  site  of  the  place  referred  to  by  Luke  (and  Josephus)  is 


284  LIFE   OF   CHRIST 

Khamasah,  eight  miles  southwest  from  Jerusalem.  Vs.  14,  "they 
communed  with  each  other  of  all  these  things  which  had  happened": 
this  passage  in  Luke  is  the  most  valuable  portrayal  we  have  of  the 
feelings  of  the  disciples  between  the  burial  and  resurrection  of  Jesus. 
Vs.  18,  "Cleopas":  the  name  is  a  short  form  of  the  Greek  name 
Cleopatros;  the  disciple  referred  to  is  probably  neither  any  one 
of  the  Twelve  (as  seems  to  be  implied  in  vs.  33)  nor  to  be  identified 
with  Clopas  of  John  19: 25.  "  Dost  thou  alone  sojourn  in  Jerusalem," 
etc.:  the  implication  is  that,  if  he  has  not  heard  of  these  things,  he 
is  the  only  man,  not  only  among  the  inhabitants,  but  even  among 
'the  visitors  to  Jerusalem,  that  is  ignorant  of  them.  Vs.  19,  "  a  prophet 
mighty  in  deed  and  word  before  God  and  all  the  people" :  though  the 
death  of  Jesus  has  shaken  their  belief  in  his  messiahship,  the  dis- 
ciples have  by  no  means  lost  their  faith  in  him  as  one  sent  from 
God.  The  intellectual  difficulty  springing  from  the  shattering  of  an 
erroneous  dogma  has  left  them  dazed  and  doubtful,  but  to  Jesus 
himself  their  hearts  still  cling.  How  often  this  is  true  today! 

Vs.  21,  "but  we  had  hoped  it  was  he  which  should  redeem  Israel" : 
we  had  hoped  that  he  was  the  Messiah,  who  would  deliver  the  Jews 
from  the  Roman  yoke.  That  hope  expired  just  in  the  moment  in 
which  Jesus  was  doing  the  crowning  work  of  the  Messiah.  "It  is 
now  the  third  day":  referring,  of  course,  to  his  prediction  that  he 
would  rise  on  the  third  day;  cf.  Matt.  27:63.  Vss.  22,  23:  cf.  vss. 
i-io.  Vs.  24:  cf.  vs.  12. 

Vs.  26,  "behooved  it  not":  rather,  was  it  not  necessary;  the 
same  word  which  Jesus  uses  in  Luke  9:22  in  speaking  of  his  death, 
and  there  translated  "  must."  Suffering  and  death  were  a  necessity  of 
his  mission.  This  was  one  of  the  hardest  lessons  for  his  disciples  to 
learn.  Only  when  they  were  convinced  that  he  had  actually  died  and 
risen  again  could  they  believe  that  this  was  part  of  the  career  of  the 
Messiah,  and  even  then  the  idea  that  immediate  temporal  deliverance 
was  a  part  of  his  mission  did  not  die ;  cf .  Acts  i :  6. 

Vs.  27,  "he  interpreted  to  them  in  all  the  scriptures  the  things 
concerning  himself":  how  inexpressibly  precious  would  be  a  report 
of  this  discourse;  how  many  perplexities  it  would  solve!  Yet,  in 
fact,  we  have  evidence  enough  to  show  what  the  general  character 
of  this  discourse  must  have  been.  Its  main  point  was  (as  vs.  26 


THE  DAY  OF  RESURRECTION  285 

suggests)  that  suffering  and  death  and  victory  through  death  belong 
to  the  work  of  the  Messiah,  the  servant  of  Jehovah.  And  this  he 
probably  proved  not  so  much  by  pointing  out  specific  predictions  of 
himself  as  by  showing  this  great  truth,  viz.,  that  the  righteous  serv- 
ant of  Jehovah  must  suffer  for  his  fellow-men  whom  he  would  save. 
This  is  clearly  revealed  in  the  Old  Testament — so  clearly  that  they 
ought  to  have  seen  it  (vs.  25).  In  the  Mosaic  writings  one  side  of 
this  truth  is  set  forth  in  Gen.  3 : 14,  15,  and  the  career  of  Moses  him- 
self may  have  further  served  to  illustrate  it  (cf.  note  on  John  6:14 
in  paragraph  1556);  in  the  prophets  it  is  clearly  set  forth  in  such  a 
passage  as  Isa.,  chap.  53.  Vs.  29,  "Abide  with  us":  though  they  do 
not  yet  know  Jesus  as  their  former  friend  (vs.  16),  yet  his  attractive 
personality  and  his  power  to  satisfy  the  needs  of  their  souls  have  in 
two  or  three  short  hours  so  drawn  them  to  him  that  they  cannot  do 
without  him.  Such  is  the  experience  of  every  open  heart  today,  and 
Henry  F.  Lyte  interprets  these  words  as  the  cry  of  the  soul  of  man : 

Abide  with  me:  fast  falls  the  eventide; 
The  darkness  deepens:  Lord,  with  me  abide: 
When  other  helpers  fail,  and  comforts  flee, 
Help  of  the  helpless,  O  abide  with  me. 

Vs.  30,  "took  the  bread  and  blessed  it":  the  familiar  act,  which 
they  had  probably  often  seen  him  perform,  led  them  to  recognize 
him.  There  can,  of  course,  be  no  reference  to  the  breaking  of  bread 
in  the  Last  Supper,  since  these  two  were  quite  certainly  not  present 
there.  Vs.  34,  "hath  appeared  to  Simon":  see  I  Cor.  15:50. 
There  is  no  account  of  this  appearance  beyond  these  two  references 
to  it. 

3060  (§  146).  The  Appearance  to  the  Disciples  in  Jerusalem, 
Thomas  Being  Absent. — Luke  24:36-43. — Vs.  36,  "and  as  they 
spoke  these  things":  cf.  vs.  35.  "Peace  be  unto  you":  the  usual 
Hebrew  salutation,  but  with  a  new  meaning  to  the  anxious  disciples 
coming  from  the  lips  of  Jesus.  See  also  John  20:19,  21,  26. 

Down  the  dark  future,  through  long  generations, 
The  echoing  sounds  grow  fainter  and  then  cease; 
And  like  a  bell,  with  solemn,  sweet  vibrations, 
I  hear  once  more  the  voice  of  Christ  say,  "Peace!" 


286  LIFE   OF   CHRIST 

Peace !  and  no  longer  from  its  brazen  portals 
The  blast  of  War's  great  organ  shakes  the  skies! 
But  beautiful  as  songs  of  the  immortals, 
The  holy  melodies  of  love  arise. 

—LONGFELLOW,  "The  Arsenal  at  Springfield." 

Vs.  37,  "supposed  that  they  beheld  a  spirit":  i.e.,  a  disembodied 
spirit;  as  we  should  say,  a  ghost.  Vs.  39,  "see  my  hands  and  my 
feet  ....  a  spirit  hath  not  flesh  and  bones,  as  ye  behold  me  having": 
the  question  of  the  nature  of  Jesus'  resurrection  body  is  simply  insol- 
uble. Vss.  39  and  43  seem  to  imply  that  his  body  was  just  what  it 
had  been  before,  while  vss.  31  and  36  seem  to  imply  a  new  power 
to  vanish  or  appear  like  a  spirit  (see  "the  doors  were  shut,"  in  John 
20:19).  The  purpose  of  the  event  is  evidently  to  convince  the  dis- 
ciples that  it  is  a  reality  which  they  behold,  and  that  that  reality  is 
their  Master  whom  they  had  known  before.  How  this  is  consistent 
with  the  implications  of  vss.  31,  36,  or  what  it  involves  as  respects  the 
post-resurrection  life  of  Jesus  or  of  the  children  of  God  in  general,  it 
is  useless  to  speculate.  The  one  thing  which  the  narrative  is  intended 
to  convey  is  the  reality  of  the  Jesus  who  appeared  to  the  disciples. 

3066  (§  146).  John  20:19-25.— Vs.  20,  "his  hands  and  his  side": 
pierced  by  the  nails  and  spear;  cf.  John  19:34;  20:27.  On  vs.  21, 
see  John  17:18.  Vs.  22,  "breathed  on  them":  the  breath,  as  that 
the  continuance  of  which  proves  life  and  the  cessation  of  which 
means  death,  was  from  the  earliest  times  associated  with  the  spirit 
and  the  word  for  breath  is  also  the  word  for  spirit  in  both  Hebrew 
and  Greek.  Here  the  breathing  on  the  disciples  symbolizes  the 
impartation  to  them  of  that  Holy  Spirit  which  was  in  him.  On 
vs.  23,  see  Matt.  18: 18;  cf.  paragraph  1726,  and  see  also  I  John  5 : 16, 
17.  Possession  of  the  Spirit  of  God  would  enable  them  to  distinguish 
the  unrepentant  from  the  really  repentant  sinner. 

Vss.  24,  25.  Note  the  absence  of  Thomas  and  his  attitude  when 
he  heard  what  had  happened.  These  verses  will  be  considered  later. 

307.  The  Order  of  Events  on  the  Day  of  the  Resurrection. — We 
have  an  account  of  the  events  of  this  day  in  each  of  the  four  evan- 
gelists. We  have  also  a  valuable  though  brief  statement  by  Paul  in 
I  Cor.  15:4-8  which  was  written  before  any  of  the  gospels.  These 
accounts  are  independent  and  written  from  different  points  of  view. 


THE   DAY   OF   RESURRECTION  287 

It  is  difficult  to  determine  from  them  the  exact  order  of  events;  see 
what  is  said  at  the  beginning  of  paragraph  303^.  Yet  a  reconstruc- 
tion which  can  claim  probability  for  itself  is  not  impossible.  The 
supposition  that  all  the  women  came  to  the  tomb  together,  but 
that  Mary,  turning  back  before  the  others  had  reached  the  tomb, 
became  separated  from  them,  is  not  in  itself  an  improbable  hypothesis, 
and  goes  far  toward  solving  some  elements  of  the  problem.  The 
story  will  then  read  in  brief  thus:  All  the  women  came  to  the  tomb 
together;  Mary  seeing  the  stone  rolled  away  waits  to  see  no  more, 
but  runs  to  tell  Peter  and  John ;  the  other  women  continue  on,  enter 
the  tomb,  see  the  vision  of  the  young  man,  and  return  and  bring  the 
disciples  word;  Peter  and  John  come  to  the  tomb,  not  having  met 
the  women,  see  the  clothes  lying  in  the  tomb,  and  return  home; 
Mary,  coming  more  slowly,  reaches  the  garden,  sees  first  the  angel 
and  then  Jesus;  the  other  women  also,  perhaps  returning  under 
an  impulse  similar  to  that  which  drew  Mary,  return  and  are  met  by 
Jesus;  while  these  events  are  happening  the  two  set  out  to  Emmaus, 
having  heard  only  the  first  report  of  the  women  and  that  of  Peter  and 
John,  but  no  news  of  the  actual  epiphany  of  Jesus.  This  recon- 
struction takes  each  narrative  at  its  face  meaning,  except  that  it 
assumes  that  the  epiphany  of  Matt.  28:9,  instead  of  occurring,  as 
the  narrative  naturally  suggests,  while  the  women  are  on  the  way 
to  take  to  the  disciples  the  message  of  the  angel,  in  fact  happened 
after  that  message  had  been  delivered.  For  "ran  to  bring"  in  Matt. 
28:8  we  in  effect  read  "ran  and  brought." 


308.  Questions  and  Suggestions  for  Study. — (i)  How  many  of 
the  gospels  contain  records  of  the  appearance  of  Jesus  after  his 
resurrection?  (2)*  What  important  testimony  to  the  resurrection 
is  found  in  the  New  Testament  outside  of  the  gospels  ?  (3)*  What 
order  of  events  for  the  resurrection  day  seems  to  you  most  probable  ? 

(4)  Why  did  the  women  come  to  the  sepulcher?  (5)  What  sug- 
gestion is  there  in  the  addition  of  the  word  "and  Peter"  in  Mark 
16:7  ?  (6)*  What  is  the  conclusion  of  scholars  as  to  Mark  16:9-20 ? 
(7)  What  portions  of  the  resurrection  story  does  Matthew  most 
emphasize  ?  (8)  What,  Luke  ?  (9)  Tell  the  story  of  the  movements 
of  Mary  Magdalene  on  the  resurrection  morning.  (10)  Tell  the 


288  LIFE  OF   CHRIST 

story  of  Peter  and  John,     (n)  By  what  words  did  Jesus  show  his 
continued  intimate  interest  in  Mary  and  in  the  disciples  ? 

(12)  Tell  connectedly  and  as  a  whole  the  story  which  the  soldiers 
who  guarded  Jesus'  tomb  would  have  told,  if  truthful,  using  the  facts 
given  in  Matt.,  chaps.  27  and  28. 

(13)  What  were  the  two  disciples  talking  about  on  their  way  to 
Emmaus?     (14)*  What  does  their  reply  to  Jesus  as  given  in  vss. 
17-24  show  as  to  the  view  they  entertained  about  him?    What  as 
to  the  state  of  mind  of  the  disciples  between  the  burial  and  resurrec- 
tion of  Jesus?     (15)*  What  error  in  their  conception  of  the  Messiah 
did  Jesus  point  out  ?     (16)  How  did  he  show  them  their  error  ?     (17) 
What  new  feeling  toward  their  traveling  companion  do  the  words, 
"Abide  with  us,"  indicate?     (18)  What  brought  about  this  feeling? 
(19)  How  did  Jesus  become  known  to  these  disciples? 

(20)  What  did  the  words,  "  Peace  be  unto  you,"  from  the  lips,  of 
Jesus  mean  to  the  ten  apostles  on  the  evening  of  resurrection  day? 
(21)  What  may  they  mean  to  us  today  as  to  the  influence  of  Jesus 
in  the  world  ?  (22)  What  difficulty  is  suggested  by  the  narrative  as 
to  the  nature  of  Jesus'  resurrection  body?  (23)*  What  one  fact 
was  the  appearance  of  Jesus  on  resurrection  day  evening  intended 
to  convey  to  the  apostles?  (24)*  What  did  the  breathing  of  Jesus 
upon  the  apostles  signify?  (25)  What  did  the  absent  Thomas  say 
when  the  visit  of  the  risen  Jesus  was  reported  to  him  ? 

309.  Constructive  Work. — Write  chap,  xxxix  of  your  "Life  of 
Christ,"  detailing  the  most  important  events  of  resurrection  day  in 
the  order  given  in  paragraph  307,  and  showing  the  part  taken  by 
Mary  Magdalene,   Peter  and  John,  the  disciples  on  the  way  to 
Emmaus,   and  the  ten  apostles  in  the  evening. 

310.  Supplementary  Topics  for  Study. — i.  A  detailed  statement 
of  the  events  of  resurrection  day  in  order,  with  the  record  of  each 
authority  in  parallel  columns. 

BURTON  AND  MATHEWS,  Life  o]  Christ,  paragraph  337. 

2.  The  "things  concerning"  Christ  in  the  Old  Testament  (Luke 
24:27). 

3.  The  significance  of  Paul's  testimony  to  the  resurrection. 


SUBSEQUENT   APPEARANCES   AND   THE   ASCENSION  289 


CHAPTER  XL 

SUBSEQUENT  APPEARANCES  AND  THE  ASCENSION 

311  (§  147).     The  Appearance  to  Thomas  with  the  Other  Disciples. 

John  20:26-29. 

312  (§  148).     The  Appearance  to  Seven  Disciples  by  the  Sea  of  Galilee. 

John  21:1-24. 

313  (§  149).     The  Appearance  to  the  Eleven  on  a  Mountain  in  Galilee. 
Matt.  28:16-20.    Mark  16:15-18. 

314  (§  150).     Christ's  Final  Appearance  and  His  Ascension. 

Mark  16: 19,  20.     Luke  24:44-53. 

315  (I  151)-     The  Conclusion  of  John's  Gospel.  John  20:30,  31. 

John  21:25. 

311  (§  147).  The  Appearance  to  Thomas  with  the  Other  Disciples. 
— John  20:26-29. — Vs.  26,  "after  eight  days":    i.e.,  a  week  later, 
counting  as  they    did   both    the    day    from  which  and  the  day  to 
which;  consequently  on  a  Sunday  also.     The  incident  here  given 
should  be  read  in  connection  with  John  20:24,  25.     The  unbelief 
of  Thomas  may  have  been  the  reason  why  the  apostles  tarried  in 
Jerusalem  for  a  week  instead  of  going  at  once  to  Galilee;   see  Matt. 
26:32;   Mark  16:7.     Vs.  27,  "reach  hither  thy  finger,"  etc.:   Jesus 
always  refused  to  manufacture  evidence  to  convince  those  who  did 
not  wish  to  believe.     But  he  is  most  considerate  of  the  weakness  and 
doubt,  even  the  blameworthy  doubt,  of  those  who  are  willing  to 
believe.     Cf.  John   1:46-51.     Vs.  28,  "my  Lord  and  my  God": 
not  an  identification  of  Jesus  with  God  the  Father,  but  a  glad  recogni- 
tion that  Jesus,  as  the  revelation  of  the  Father,  is  for  him  both  Lord 
and  God.     Thomas,  though  critical  by  nature  and  slow  in  reaching 
his  conclusions,  was  sincere  and  capable  of  intense  loyalty;  cf.  John 
11:16.     Vs.  29,  "blessed  are  they  that  have  not  seen,  and  yet  have 
believed":   i.e.,  who  have  accepted  good  testimony.     He  who  will 
learn  by  experience  does  well;  but  he  does  better  who  is  willing  also 
to  accept  the  testimony  of  good  witnesses.     This  important  truth 
is  repeatedly  emphasized  in  this  gospel. 

312  (§148).  The  Appearance  to  Seven  Disciples  by  the  Sea  of 
Galilee. — John  21 11-24. — This  whole  section  constitutes  an  appendix 
to  the  Gospel  of  John,  which  has  already  been  brought  to  a  conclusion 
in  20:30,  31  (§  151).     It  seems  to  be  from  the  same  hand  as  the  rest 


LIFE   OF   CHRIST 

of  the  gospel,  but  has  been  added  after  the  gospel  was  regarded  as 
complete.  The  motive  of  its  addition  is  probably  to  be  found  in 
vs.  23.  John's  survival  to  extreme  old  age  had  given  rise  to  the 
interpretation  of  Jesus'  words  to  him  as  a  prediction  that  he  should 
not  die.  When,  therefore,  he  died,  his  death  would  seem  to  disprove 
Jesus'  prediction,  and  so  to  discredit  both  disciple  and  Master.  Hence 
there  arose  the  necessity  to  point  out  exactly  what  Jesus  had  said 
and  what  it  meant. 

Vs.  3,.  "Simon  Peter  saith  unto  them,  I  go  a  fishing":  Peter  was 
as  usual  the  leader.  We  may  well  try  to  imagine  the  feelings  with 
which  the  apostles  returned  to  the  familiar  lake  from  which  Jesus 
had  called  them  to  be  fishers  of  men  (see  Luke  5 :  i-i  i) .  They  had 
probably  often  looked  back  with  longing  while  they  were  living 
their  life  of  sorrow,  excitement,  and  perplexity  with  Jesus  to  their 
free,  quiet  days  upon  the  blue  waters  and  now  eagerly  find  rest 
from  the  intense  strain  of  the  last  few  weeks  in  revisiting  the  scenes 
of  their  youth.  For  a  good  view  of  the  Sea  of  Galilee,  see  Under- 
wood, Stereograph  No.  36.  But  "freely  had  they  received"  from 
the  Master  and  freely  should  they  give  to  others.  So  they  were 
called  to  new  responsibilities  and  dangers.  What  the  future  had 
in  store  of  self-sacrificing  service  they  had  probably  as  yet  very 
little  conception,  but  the  preaching  tour  under  the  supervision 
of  Jesus  described  in  Matt.,  chap.  10,  and  the  words  of  Jesus  in 
John  15:20 — 16:4  may  have  given  to  some  of  them  a  glimmer  of 
the  truth. 

Vs.  7.  The  action  of  John  and  of  Peter  as  described  in  this 
verse  is  in  each  case  characteristic.  The  spiritual  perception  of 
John  is  keener  and  he  first  recognizes  Jesus,  but  Peter  is  the  first  to 
act.  It  is  customary  to  speak  of  Peter  as  "  impetuous."  He  certainly 
was,  but  that  alone  would  not  account  for  the  success  of  his  life. 
This  must  be  explained  by  the  full  and  harmonious  development  of 
his  affections  and  his  will.  There  beat  beneath  his  fisherman's  coat 
a  great  warm  human  heart  and  at  the  beck  of  his  heart  stood  a  will 
alert,  constant,  and  heroic.  "  Girt  his  coat  about  him  (for  he  was 
naked) " :  a  detail  evidently  reported  by  John  as  an  eyewitness. 
The  reverence  of  Peter  for  his  Lord  leads  him  to  cover  his  body 
even  in  his  excitement.  Vs.  15,  "more  than  these:"  probably  more 


SUBSEQUENT   APPEARANCES   AND   THE   ASCENSION  2QI 

than  these  other  disciples,  and  the  words  would  recall  the  boastful 
words  of  Peter  in  Mark  14:29. 

In  vss.  15-17  Jesus  recommissions,  as  it  were,  the  disciple  who 
had  denied  him,  emphasizing  his  duty  to  care  for  his  brethren  (cf. 
Luke  22:32).  Much — probably  too  much — has  been  made  of  the 
difference  between  the  two  words  for  "love"  in  this  passage  (see 
margin  of  the  Revised  Version).  The  variation  is  probably,  like  the 
change  "lamb"  to  "sheep"  and  "feed"  to  "tend,"  merely  rhetorical. 
"The  third  time":  probably  because  Peter  had  denied  Jesus  three 
times;  cf.  Luke  22:61,  62.  Vs.  ig,  "signifying  by  what  manner  of 
death  he  should  glorify  God":  the  language  of  Jesus  doubtless 
referred  primarily  to  the  feebleness  of  old  age,  and  the  necessity  of 
depending  upon  others,  thus  intimating  how  long  continued  and 
arduous  would  be  the  task  and  service  which  he  was  giving  him. 
But  when,  as  tradition  says  was  the  case,  Peter  had  died  by  crucifixion, 
then  Christians  saw  in  the  words  a  reference  to  this  fact  also. 

The  yoke  of  love  which  binds  us  to  our  fellows  is  sometimes  not  easy,  and 
the  burden  of  caring  for  them  not  light;  but,  on  the  whole,  it  is  better  and  nobler 
to  be  a  drudge  and  a  slave  at  the  bidding  of  love  than  to  be  a  free  man  through 
the  emancipating  power  of  selfishness.  Better  Peter  bound  by  others,  and  led 
whither  he  would  not,  as  a  good  shepherd  to  be  sacrificed  for  the  sheep,  than 
Simon  girding  on  his  own  garment,  and  walking  along  with  the  careless  jaunty 
air  of  a  modern  pococurantist. — BRUCE,  Training  of  the  Twelve,  p.  522. 

Peter  and  John,  prominent  throughout  the  ministry  of  Jesus,  come 
yet  more  conspicuously  before  us  in  the  events  of  the  Passion  Week 
and  what  follows.  Fortunate  indeed  was  it  for  the  early  church  that 
it  had  two  such  leaders  to  guide  it  and  to  toil  together  for  its 
welfare. 

On  vs.  23,  see  the  beginning  of  this  paragraph  (312)  above. 

Vs.  24,  "  this  is  the  disciple  which  beareth  witness  of  these  things, 
and  wrote  these  things:  and  we  know  that  his  witness  is  true":  this 
verse  is  evidently  shown  by  the  "we"  of  the  last  clause  to  be,  not 
from  the  hand  of  the  disciple  referred  to  in  the  first  clause,  but  from 
persons  who  knew  him  and  the  trustworthiness  of  his  testimony. 
The  disciple  is  evidently  the  one  mentioned  in  vss.  20,  23,  and,  as 
vs.  20  clearly  shows,  one  of  the  Twelve,  and  of  the  inner  circle  of 
the  Twelve,  and  can  have  been  no  other  than  John.  The  verse  is 


2Q2  LIFE  OF  CHRIST 

thus  a  very  early  testimony  to  John  as  the  source  of  the  narrative, 
and  the  word  "wrote"  naturally  implies  that  he  left  his  material, 
in  part  at  least,  in  writing.  Cf.  paragraph  15. 

313  (§  149).  The  Appearance  to  the  Eleven  on  a  Mountain  in 
Galilee. — Matt.  28:16-20. — Vs.  16,  "the  eleven  disciples  went  into 
Galilee":  in  pursuance  of  the  command  given  them  (Mark  16:7; 
Matt.  28: 7,  10) ;  this  gospel  passing  over  all  the  appearances  in  Judea. 
"Unto  the  mountain  where  Jesus  had  appointed  them" :  this  appoint- 
ment of  a  place  of  meeting  is  not  elsewhere  mentioned,  nor  can  the 
location  be  determined.  Vs.  18,  "  all  authority  hath  been  given  unto 
me  in  heaven  and  on  earth":  cf.  Mark  2:10;  John  5:26,  27;  17:2; 
and  especially  John  3:19-21.  As  the  revelation  of  God  he  is  for 
men  the  representative  of  the  Father.  By  their  attitude  toward  him 
men  determine  their  destiny  for  this  world  and  that  which  is  to  come 
and  to  him  all  workers  in  the  kingdom  look  for  leadership. 

Vs.  19,  "  go  ye  therefore  and  make  disciples  of  all  the  nations " : 
these  words  express  the  missionary  spirit  which  is  itself  the  spirit 
of  Christ.  Possession  of  saving  truth  carries  with  it  the  obligation  to 
give  this  truth  to  those  who  do  not  possess  it.  The  followers  of  Jesus, 
having  found  in  him  a  Savior,  and  in  his  gospel  a  message  of  truth 
and  salvation,  can  but  give  that  message  to  all,  even  to  the  ends  of 
the  earth.  The  limitations  of  former  times,  even  that  imposed  by 
Jesus  himself  (Matt.  10:5,  6),  could  not  be  other  than  temporary. 
Though  necessitated  by  the  hardness  of  men's  hearts,  or  the  expe- 
diency of  moving  step  by  step,  beginning  with  the  Jews,  and  passing 
from  them  to  the  gentiles,  they  could  not  be  permanent,  and  are 
now  set  aside  in  this  world-wide  commission.  "The  man  who 
wants  to  work  for  Christ  must  share  the  horizon  of  Christ;  the  man 
who  truly  stands  beside  the  Son  of  God  will  see  the  world  as  he 
saw  it."  "A  young  man  of  today  must  learn  to  think  world  thoughts 
in  terms  of  the  kingdom  of  Jesus  Christ."  As  to  the  bearing  of 
the  "Great  Commission"  on  one's  life  work  see  paragraphs  1496 
and  154,  5. 

Vs.  20,  "teaching  them  to  observe  all  things  whatsoever  I 
commanded  you":  the  work  of  the  apostles — now  such  in  a  new 
sense — is  to  teach  the  kingdom  and  dominion  of  Christ.  Note 
the  prominence  of  teaching  in  the  missionary  work  commanded  bv 


SUBSEQUENT   APPEARANCES   AND   THE   ASCENSION  293 

Christ.  See  also  the  phrase  "  make  disciples, "  i.  e.,  learners,  in 
vs.  19.  It  is  a  most  interesting  fact  that  this  aspect  of  missionary 
effort  has  gained  greatly  in  emphasis  in  recent  years  and  that  several 
missionary  societies  are  raising  large  endowments  for  this  specific 
purpose.  Americans  are  doing  more  today  toward  teaching  the 
world  than  any  other  nation.  See  "American  Teaching  around  the 
World,"  The  World's  Work,  February,  1908.  "  And  lo,  I  am  with 
you  alway":  Jesus  is  not  to  withdraw  from  his  kingdom,  or  from 
active  partnership  with  his  disciples  in  the  work  which  he  has  left 
them  to  do.  As  before  his  death  he  announced  his  return  (cf.  notes 
on  John,  chap.  14,  in  paragraph  282*;),  in  the  confidence  that  his 
work  on  earth  was  not  yet  done,  so  now  he  assures  his  disciples  of 
his  continual  presence  with  them  in  their  work.  "The  end  of  the 
world":  more  exactly,  "the  consummation  of  the  age,"  i.  e.,  the  end 
of  that  development  through  which  the  kingdom  passes  from  feeble- 
ness to  supremacy.  The  promise  of  Jesus'  presence  with  his  disciples 
and  missionaries  is  still  being  fulfilled,  as  they  carry  on  that  leaven- 
ing of  society  which  will  yet  transform  it  into  the  kingdom  of 
God. 

314  (§  150).  Christ's  Final  Appearance  and  His  Ascension. — 
Luke  24:44-53. — Vss.  44-49  are  peculiarly  difficult  to  locate 
chronologically.  Luke  (mentioning  no  appearances  of  Jesus  in 
Galilee)  connects  them  immediately  with  the  appearance  on  the 
evening  of  the  resurrection  day  (cf.  Luke  24:36-43).  Vs.  49  seems, 
however,  to  leave  no  room  after  this  event  for  the  appearances  in 
Galilee  related  by  Matthew  and  John  and  so  forbids  our  placing  it 
before  §§  148,  149.  The  resemblance  of  vss.  46,  47  to  Matt.  28: 
19,  20  suggests  that  these  verses  are  another  statement  of  the  Great 
Commission;  while  vs.  49  reminds  us  of  John  20:22.  Probably 
verses  44-49  are  best  regarded  as  an  independent  record  of  words 
of  Jesus  spoken  at  different  times  in  preparation  for  his  coming 
ascension.  The  period  during  which  they  might  have  been 
spoken  was  forty  days;  see  Acts  1:3  and  the  title  of  Part  LX  of 
this  volume. 

Vs.  44,  "the  law  of  Moses,  and  the  prophets,  and  the  psalms": 
this  was  the  common  Jewish  division  of  the  Old  Testament  scriptures; 
they  designated  as  "  prophets "  several  books  called  by  us  historical, 


2Q4  LIFE   OF   CHRIST 

and  under  the  title  "Psalms"  they  included  all  the  so-called  poetical 
books  and  several  historical.  Vss.  45,  46.  Cf.  Luke  24:25-27. 
Vs.  47,  "beginning  from  Jerusalem":  this  phrase,  peculiar  to 
Luke,  by  no  means  implies  a  restriction  of  the  efforts  of  the 
apostles  to  their  own  people  or  capital  city  (a  conception  distinctly 
excluded  by  the  preceding  phrase),  but  emphasizes  the  necessity 
of  making  the  city  where  Jesus  had  been  put  to  death  and  where 
he  had  risen  from  the  dead  the  starting-point  for  their  world-wide 
work.  Strategically  such  a  course  was  for  many  reasons  the  only 
possible  one.  Vs.  48,  "Ye  are  witnesses":  this  is  central  for  the 
later  work  of  the  apostles,  both  in  Jesus'  thought  and  in  their  own; 
cf.  John  15:27;  Acts. i :8,  21,  22;  2:32;  3:15;  4:33;  5:32;  II  Peter 
1:12-18;  I  John  1:1-4.  On  vs.  49,  cf.  Acts  1:4,  5. 

On  vss.  50-53,  see  also  Acts  1:6-14,  and  allusions  to  the  ascension 
in  John  6:62;  20:17.  For  the  scene  of  the  ascension,  see  Under- 
wood, Stereographs  Nos.  12  and  32. 

315  (§151).  The  Conclusion  of  John's  Gospel. — John  20:30,  31; 
21:25. — These  verses  constitute  no  part  of  the  gospel  narrative. 
The  gospel  was  originally  intended  to  end  with  chap.  20,  and  vss.  30, 
31  are  the  writer's  statement  of  his  purpose  in  writing.  "  Many  other 
signs"  probably  refers  especially  to  the  signs  of  his  resurrection 
(cf.  Acts  1:3),  meaning  many  besides  these  that  are  recorded  in 
chap.  20;  yet  "these"  things  that  "are  written"  probably  include, 
by  implication  at  least,  the  whole  book.  The  purpose  of  the  record 
is  first  intellectual,  to  maintain  the  conviction  (cf.  paragraph  15) 
that  Jesus  is  the  Christ,  the  Son  of  God;  but  this  itself  has  for  its 
purpose  the  maintenance,  on  the  basis  of  such  conviction,  of  life  in 
his  name,  of  life-fellowship  with  God  (cf.  paragraph  283)  through 
Jesus  Christ  accepted  as  his  Son. 

Chap.  21  is  itself  an  appendix  to  the  gospel  (see  paragraph  312, 
first  part),  and  vs.  25  is  probably  not  from  the  hand  of  John  himself, 
but  an  addition  by  the  same  persons  who  in  21 124  certify  who  wrote 
the  book.  The  first  clause  repeats  in  effect  20:30;  the  second  clause 
is  an  oriental  hyperbole  emphasizing  the  incompleteness  of  the  written 
records  of  the  life  of  Jesus. 

316.  The  Fact  of  the  Resurrection  and  Its  Significance. — To  con- 
centrate attention  exclusively  on  the  gospel  records  of  Jesus'  appear- 


SUBSEQUENT   APPEARANCES   AND    THE   ASCENSION  295 

ances  after  his  crucifixion  and  burial  is  to  miss  the  real  force  of  the 
evidence  for  his  resurrection.  To  appreciate  this,  several  other  facts 
need  to  be  borne  in  mind. 

It  is  clearly  testified  by  the  gospels  that  Jesus  expected  and  pre- 
dicted that  he  would  rise  from  the  dead.  The  correctness  of  the 
record  in  this  respect  is,  moreover,  confirmed  by  the  testimony  as  to 
his  teaching  concerning  the  resurrection  of  the  righteous  in  general, 
and  his  whole  doctrine  of  the  fatherhood  of  God.  Believing  (see 
especially  Mark  12:24-27)  that  no  one  who  is  in  loving  fellowship 
with  God  can  perish,  he  could  not  but  apply  this  reasoning  to  him- 
self, and  could  not  but  believe  therefore  that,  though  he  was  to  die 
on  the  cross,  yet  such  death  could  not  interrupt  his  life  with  and 
unto  God.  Nor  is  there  any  reason  to  doubt  the  record  of  the  evangel- 
ists that  he  predicted  that  he  would  rise  after  three  days.  Con- 
scious of  a  relationship  to  the  kingdom  of  God  on  earth  which  was 
unique  in  its  importance,  he  could  not  doubt  that  his  separation  from 
that  work  by  death  would  be  very  brief.  Such  then  being  his  own 
expectation  and  faith,  we  can  but  be  assured  that  he  did  in  fact  live 
after  death,  and  this  on  just  the  ground  on  which  he  himself  argued  it 
for  others;  it  is  impossible  that  the  Son  of  God,  the  object,  the  pre- 
eminent object,  of  God's  approving  love,  should  perish. 

But  resurrection  undoubtedly  involves  more  than  continuance  of 
existence.  Could  we  conceive  that  Jesus  at  his  death,  though  con- 
tinuing to  live  and  even  to  enjoy  "the  glory  which  he  had  with  the 
Father  before  the  world  was,"  yet  ceased  to  have  any  relation  to, 
or  part  in,  the  kingdom  of  God  on  earth — that  could  not  be  to  us 
his  resurrection.  Nor  is  this  what  Jesus  meant  to  predict.  He 
believed  that  he  was  to  continue,  not  only  in  the  enjoyment  of  God's 
favor,  but  in  fellowship  with  his  disciples  and  in  the  work  of  the 
kingdom.  And  this  it  is  that  is  really  important  for  Christian  faith. 
In  what  sense  the  risen  Jesus  had  a  body,  and  what  was  the  nature 
of  that  body,  how  he  could  eat,  and  show  them  his  hands  and  his 
feet,  and  yet  appear  and  disappear  at  will — these  are  matters  of 
little  or  no  importance  compared  with  the  question  whether  Jesus 
lived  after  death,  in  the  enjoyment  of  God's  favor,  in  fellowship 
with  his  disciples,  active  in  the  work  of  his  kingdom. 

That  he  did  thus  live  we  have  many  and  strong  reasons  to  believe. 


296  LIFE   OF   CHRIST 

Our  gospels,  despite  all  their  differences  in  detail,  yet  bear  concurrent 
testimony  to  the  confident  belief  of  the  Twelve  that  Jesus  manifested 
himself  to  his  disciples  after  his  death  and  talked  with  them.  The 
testimony  of  the  apostle  Paul,  moreover,  is  of  peculiar  significance. 
Writing  as  he  did  even  before  the  earliest  of  our  gospels  was  written, 
while  nearly  all  the  Twelve  were  still  alive,  himself  a  contemporary 
with  Jesus,  who  knew  both  all  that  the  Jews  alleged  against  the  fact 
of  the  resurrection  and  the  testimony  of  the  disciples  to  the  fact,  he 
brings  us,  at  the  very  least,  conclusive  evidence  that  Peter  and  James, 
and  a  multitude  more,  confidently  believed  that  singly  and  in  large 
companies  they  had  seen  Jesus  and  had  heard  him  speak  after  he 
came  from  the  tomb,  and  himself  testifies  that,  despite  his  former 
rejection  of  Jesus  and  his  knowledge  of  all  the  Jewish  objections  to 
Jesus'  resurrection,  he  regarded  this  testimony  as  conclusive. 

To  the  belief  of  the  apostles  and  others  that  they  saw  Jesus  and 
heard  him  speak  is  to  be  added  the  testimony  of  the  gospels  that  the 
tomb  was  empty  the  second  morning  after  the  crucifixion.  In  itself 
this  might  result  from  a  variety  of  causes.  Yet  the  attitude  of  Paul 
in  the  matter  seems,  in  fact,  to  exclude  all  explanation  save  that  Jesus 
actually  rose  from  the  dead,  and  so  to  bring  to  us  such  confirmation  of 
the  fact  of  the  resurrection  as  was  given  to  the  Twelve  by  the  sound  of 
his  voice  and  the  touch  of  his  hands.  That  the  tomb  was  actually  empty 
there  can  be  no  doubt.  Had  it  not  been  so,  Paul  must  have  known  it, 
and  a  belief  in  the  resurrection  in  the  sense  in  which  he  understood 
it  would  have  been  impossible  to  him.  Indeed,  it  would  have  been 
so  to  the  Twelve  also  if  the  Jews  had  been  able  to  point  to  the  body 
still  in  the  tomb.  In  like  manner  is  the  hypothesis  that  the  body 
was  stolen  rendered  highly  improbable.  Had  the  Jews  stolen  it, 
Saul  would  in  all  probability  have  known  the  fact  through  his  associa- 
tion before  his  conversion  with  the  leaders  of  the  Jews  in  Jerusalem. 
Had  the  disciples  stolen  it,  they  would  not  have  accepted  the  fact  of 
the  resurrection,  knowing  that  they  were  themselves  responsible  for 
the  empty  tomb. 

And  finally  it  is  to  be  said  that  the  history  of  the  apostolic  church 
and  of  the  Christian  centuries  constitutes  a  mighty  confirmation  of 
the  essential  fact  of  the  resurrection.  It  is  beyond  all  controversy 
that  the  early  church  built  its  apologetic,  and  in  a  sense  its  faith,  on 


SUBSEQUENT  APPEARANCES  AND  THE  ASCENSION  297 

the  evidence  of,  and  testimony  to,  the  resurrection.  The  Christian 
church  believes  today,  as  it  has  always  believed,  in  the  continued 
presence  and  activity  of  Jesus  in  his  church.  This  does  not  estab- 
lish the  accuracy  of  the  early  record  in  its  details,  nor  does  it  vouch 
for  all  the  theories  of  the  resurrection  that  have  been  held  in  the 
church.  But  historic  Christianity  itself  is  an  effect  which  demands 
a  cause,  and  to  no  cause  can  it  be  so  rationally  referred  as  to  that 
which  the  early  church  accepted  as  an  unquestionable  fact,  that  the 
Christ  who  lived  in  Galilee  and  died  on  Calvary  still  lives,  as  he 
promised  that  he  would,  working  in  his  kingdom  on  earth. 

"These  (things)  are  written  that  ye  may  believe  that  Jesus  is 
the  Christ,  the  Son  of  God;  and  that  believing  ye  may  have  life  in 
his  name." 


317.  Questions  and  Suggestions  for  Study. — (i)*  What  appear- 
ances of  Jesus  later  than  the  resurrection  day  are  recorded  in  the 
New  Testament?  (2)  Who  are  the  witnesses  for  each  of  these? 
(3)  How  does  the  incident  recorded  as  to  Thomas  illustrate  his 
character  ?  (4)  What  light  on  his  character  do  we  get  from  another 
gospel  incident  ?  (5)  Is  actual  personal  experience  necessary  to 
belief?  What  may  take  the  place  of  such  experience? 

(6)  Why  was  the  incident  in  John  21:1-24  probably  recorded? 
(7)  How  does  this  incident  show  that  privilege  carries  responsibility 
with  it  ?  (8)*  Explain  the  emotion  of  Peter  under  the  repeated  ques- 
tioning of  Jesus.  (9)  What  do  you  understand  was  the  commission 
given  to  Peter?  (10)  Does  the  prediction  of  John  21:18  mean  that 
Peter's  old  age  would  be  unhappy  ?  Explain  your  answer. 

(n)*  What  is  the  meaning  of  Jesus'  Great  Commission  to  his 
disciples?  (12)  What  is  the  reason  of  the  difference  between  this 
command  and  the  earlier  one  to  preach  to  Jews  only  ?  (13)  Does 
our  duty  in  reference  to  the  evangelization,  of  the  world  rest  solely 
upon  this  command,  or  would  it  be  the  same  if  we  had  no  record 
of  it  ?  (14)*  What  encouraging  promise  does  Jesus  give  those  who 
obey  his  command  ?  (15)  By  what  process  is  the  world  to  be  won 
for  Christ  ? 

(16)  What  is  the  peculiarity  of  Luke's  version  of  the  Great  Com- 
mission? (17)*  What  is  the  meaning  and  reason  of  the  phrase 


298  LIFE   OF   CHRIST 

"beginning  from  Jerusalem"?  (18)*  In  telling  about  Jesus  what 
unique  advantage  did  the  apostles  have  ?  (19)  What  gift  was  to  come 
to  the  apostles  after  the  ascension  and  before  they  entered  on  their 
witnessing  work  ? 

(20)  What  is  the  significance  of  Jesus'  prediction  of  his  resurrec- 
tion in  relation  to  the  facts?  (21)  What  to  your  mind  are  the 
strongest  proofs  of  the  resurrection  ?  (22)*  What  in  respect  to  the 
resurrection  of  Jesus  is  of  the  highest  significance  for  Christian  faith  ? 
(23)*  What  relation  did  the  resurrection  have  to  the  founding  of  the 
Christian  church  and  the  faith  of  its  early  members?  (24)  What 
relation  has  the  fact  of  historic  Christianity — the  rise  and  development 
of  Christianity — to  the  fact  of  the  resurrection? 

(25)  What  does  the  Fourth  Gospel  state  as  its  purpose  ?  Explain 
the  meaning  of  John  20:30,  31.  (26)*  How  is  that  purpose  related 
to  the  purpose  of  the  gospels  as  a  whole;  of  the  whole  New  Testa- 
ment; of  all  study  of  the  New  Testament? 

318.  Constructive  Work. — Write  chap,  xl  of  your  "Life  of  Christ," 
relating  the  appearances  of  Christ  after  the  resurrection  day.     Empha- 
size especially  the  commission  to  Peter  and  the  "  Great  Commission." 

319.  Supplementary  Topics  for  Study. — i.  The  basis  of  Jesus' 
confidence  that  he  would  rise  from  the  dead. 

2.  The  effect  of  the  resurrection  on  the  Twelve  in  respect  to 
their  conception  of  the  Messiah's  work.     Compare  the  evidence  of 
the  gospels  as  to  their  thought  before  the  resurrection  with  that  of 
the  Acts  and  the  epistles  as  to  their  later  thought. 

3.  The  life  and  character  of  Peter. 

4.  The  life  and  character  of  John. 
BROWNING,  "A  Death  in  the  Desert." 

5.  The  character  of  Peter  and  John  compared. 

BRUCE,  The  Training  of  the  Twelve,  pp.  480-87;   525-27. 

6.  The  Great  Commission  in  the  light  of  today. 

The  last  annual  reports  of  the  great  denominational  missionary  societies  or  the 
last  numbers  of  the  Missionary  Review  of  the  World,  New  York;  Centenary  Missionary 
Addresses,  American  Baptist  Publication  Society,  ft  -A-  /  / 

320*.  Review  Questions,  —r^n Name  the  nine  parts  of  Jesus'  life. 
2j\What  two  gospels  contain  a  story  of  the  infancy?    /jjNWhat 
gospel  is  the  only  authority  for  Jesus'  early  work  in  Juoea? 


SUBSEQUENT   APPEARANCES   AND   THE   ASCENSION  299 

What  gospels  tell  the  story  of  the  Galilean  ministry?  (5)  Which 
gospel  gives  the  fullest  account  of  the  Perean  ministry  ?  (6)  What 
gospel  narrates  most  fully  the  work  of  Jesus  in  Jerusalem  in  all 
periods  of  his  ministry  ? 

(TT^Wliat  did  Jesus  seek  to  attain  in  the  Galilean  ministry  ? 
Whafwere  the  methods  by  which  he  sought  to  accomplish  this  end? 
(9)  How  far  did  he  succeed  in  these  efforts  ?  Describe  the  situation 
at  the  close  of  the  Galilean  ministry.  (10)  Describe  the  work  of 
Jesus  in  the  Perean  ministry,  (n)  Characterize  the  work  of  Jesus 
in  the  Passion  Week  in  relation  to  the  Jewish  leaders.  (12)  Describe 
his  work  in  this  period  in  relation  to  his  disciples.  (13)  What  were 
the  causes  which  brought  about  the  death  of  Jesus  ?  (14)  Why  was 
he  put  to  death  at  the  hands  of  the  Romans  ? 

/(ifTJVhen  did  Jesus  first  distinctly  recognize  himself  to  be  the 
Messiah  ?  (16)  When  did  he  first  distinctly  announce  his  messiah- 
ship  to  others?  (17)  When  did  he  begin  to  foresee  his  death  at  the 
hands  of  the  Jews  ?  (18)  When  did  he  first  predict  his  resurrection  ? 
(19)  What  was  it  in  the  life  and  teaching  of  Jesus  that  aroused  antago- 
nism to  him  ?  (20)  Could  Jesus  have  escaped  rejection  and  death  ? 
(21)  Why  did  he  not  do  so  ? 

(22)  Name  several  of  the  great  discourses  of  Jesus  and  tell  the 
theme  of  each.  (^QjWhat  did  Jesus  mean  by  the  kingdom  of  God  ? 
^2J)^By  what  means  did  he  seek  to  found  and  develop  it?  (25) 
What  means  did  he  take  to  secure  the  continuance  of  the  work 
which  he  began  ?  (26)  What  sort  of  men  did  Jesus  select  for  his 
inner  circle  ?  (27)  What  qualities  did  he  strive  to  develop  in  them  ? 
(28)  By  what  methods  and  processes  did  he  strive  to  develop  these 
qualities?  (29)  What  were  the  greatest  lessons  in  regard  to  him- 
self and  in  regard  to  personal  character  which  he  taught  them? 
(30)  How  far  was  Jesus'  training  of  the  Twelve  successful?  (31) 
What  were  Jesus'  most  prominent  qualities  as  a  teacher  ?  Illustrate. 

^32)^Vhat  is  the  central  thought  of  the  moral  teaching  of  Jesus  ? 
(33)  What  is  the  central  idea  of  his  religious  teaching  ?  (34)  What 
conception  of  the  mission  and  character  of  Jesus  did  he  himself  hold  ? 
(35)  What  is  the  relation  of  Jesus'  character  to  his  teaching  ?  (36) 
What  to  you  is  the  central  significance  of  Jesus'  life  ?  (37)  Of  his 
death  ?  (38)  Of  his  resurrection  ? 


300  LIFE   OF   CHRIST 

(39)  Why  is  the  teaching  of  Jesus  authoritative  for  us?  (4**) 
What  place  in  the  history  of  the  world  is  to  be  assigned  to  Jesus? 
(41)  What  place  in  the  life  of  the  world  today  ? 


O  Lord  and  Master  of  us  all ! 
Whate'er  our  name  or  sign, 
We  own  thy  sway,  we  hear  thy  call, 
We  test  our  lives  by  thine. 

— WHJTTIER,  "Our  Master." 


INDICES 


INDEX  OF  NAMES  AND  SUBJECTS 

This  index  is  not  intended  for  a  concordance,  but  in  general  as  a  guide  to  'material  contained  in 
this  volume  additional  to  the  Bible  text  and  explanatory  of  it.  To  find  discussion  of  Bible  words  and 
passages  use  a  concordance  in  conjunction  with  the  index  on  p.  304. 

Italic  figures  refer  to  pages  on  which  references  to  the  literature  of  the  subject  are  given. 


ALEXANDER  THE  GREAT,  15,  16. 

ALEXANDRIA,  16. 

ANNAS,  261. 

ANNUNCIATIONS,  31-37. 

ANTIOCHUS  the  Great,  15,  17;  Epiphanes, 

17,  18. 

APPERCEPTION,  128,  131. 
ARAMAIC,  273. 
ARCHELAUS,  21,  51,  215. 
ART,  nativity  in,  39;  history  of  Christian, 

48;  the  Good  Shepherd  in,  187;  Passion 

of  Jesus  in,  2jS. 

BAPTISM:  John  the  Baptist's,  62-64;   of 

Jesus,  67-69;   by  the  disciples  of  Jesus, 

85- 

BENEDICTUS,  37,  52. 
BETHANY,  beyond  Jordan,  68,  75,  186. 
BETHANY,  in  Judea,  200,  215,  238;   roads 

from,  222,  223. 
BETHESDA,  Pool  of,  106,  in. 
BETHLEHEM,  39. 
BETHPHAGE,  221. 
BETHSAIDA,  144,  145,  151. 
BROTHERHOOD   of   St.   Andrew   and   of 

Andrew  and  Philip,  70,  145. 

CAESAREA  PHILIPPI,  158,  166. 

CAIAPHAS,  201,  269. 

CALVARY,  272,  278. 

CANA  OF  GALILEE,  77. 

CAPERNAUM,  96. 

"CATCHING"  MEN,  103. 

CHILDREN,  love  of,  among  Jews,  41,  42; 
plays  of,  120;  study  of,  127,  131;  as 
representatives  of  God,  167;  likeness 
to,  168;  in  literature,  213;  greeting 
Jesus,  225. 

CHRIST.     See  Messiah,  and  Jesus. 

CHRONOLOGY:  of  John  the  Baptist's  min- 
istry, 63,  64;  of  Jesus'  life,  46,  81, 85. 

CHURCH  and  Kingdom,  160;  Christian 
church,  as  a  source  for  the  life  of  Jesus, 
38;  "build  my  church,"  160. 


COMMISSION,  Great,  292,  298;    to  Peter, 

291. 

CORBAN,  148. 
COVENANT,  245. 
CROSS,  272. 

DALMANUTHA,  155. 

DAVID,  107;  son  of,  135,  223,  231. 

DECAPOLIS,  112,  154. 

DEMONIACAL  POSSESSION,  too,  102,  133, 

179,  182. 

DENARIUS,  216,  229. 
DISCIPLESHIP,  conditions  of,  162,  166. 
DIVORCE:    41,    42;     teaching    of    Jesus 

upon,  compared  with  teaching  of  the 

Pharisees,  206. 

ECCE  HOMO,  268. 

EDUCATION  :  among  the  Jews,  43,  53-56. 

EPHRAIM,  city  of,  202. 

EPISTLES:  as  sources  for  the  life  of  Jesus 

28,  30. 
EMMAUS,  283. 

FAMILY  LIFE  AMONG  THE  JEWS,  41-43. 

FASTING,  105. 

FEASTS  OF  THE  JEWS,  55,  56,  81;  of  Dedi- 
cation, 55,  82,  185;  of  the  Passover,  55, 
56,  Si,  85,  248;  of  Tabernacles,  55,  81, 
171,  176;  of  Purim,  55,  81. 

FUNERALS  OF  THE  JEWS,  119,  203. 

FURNITURE,  of  homes,  42. 

GADARA,  133,  136. 

GALILEAN  MINISTRY:  characteristics  and 
results  of  the  first  period,  109;  of  the 
second,  149;  of  the  third,  173. 

GALILEANS,  slain  by  Pilate,  190. 

GALILEE,  93,  97;  Sea  of,  94,  136. 

GENEALOGIES,  of  Joseph  and  Mary,  37. 

GENNESARET,  land  of,  93,  146. 

GENTILES:  their  relation  to  Jesus,  118, 
I53-55.  234,  292,  293,  298. 

GETHSEMANE,  258,  277. 


301 


302 


LIFE   OF   CHRIST 


GOLGOTHA.    See  Calvary. 

GOSPELS:  in  general,  25,  30;  purpose  and 
peculiarities  of  each,  23-30.  See  Mat- 
thew, Mark,  Luke,  John. 

GREEK  INFLUENCE,  15-17,  22. 

GREEKS:  seeking  Jesus,  153,  234.  See 
also  gentiles. 

HERMON,  158,  166. 

HEROD  ANTIPAS,  21,  51,  120,  140,  143, 

191,  267. 

HEROD  PHILIP,  21. 

HEROD  THE  GREAT,  20,  21,  22,  50,  51. 
HERODIANS,  229. 
HERODIAS,  141. 
HILLEL,  43,  207. 
HOUSES  IN  PALESTINE,  42,  103. 

INNER  CIRCLE,  character  of  Jesus',  99. 

JACOB'S  WELL,  87. 

JERICHO,  211,  213. 

JERUSALEM:  map  of,  p.  222;  Jesus'  pre- 
diction concerning,  192,  223,  238-41; 
prediction  fulfilled,  243,  273. 

JESUS:  sources  of  his  life,  23-30;  birth, 
38,  46;  life  at  Narazeth,  53-60;  fam- 
ily of,  60,  130;  as  a  teacher,  90,  126- 
131,  190,  192,  194,  248,  252,  257; 
as  a  healer,  157 ;  conception  of  messiah- 
ship,  72,  231;  method  of  training  the 
Twelve,  140;  use  of  parables,  129,  131; 
teaching  as  to  wealth,  197,  IQQ;  ethical 
teachings,  131;  social  teachings,  208, 
227;  influence  of,  235,  237;  loneliness 
of,  277. 

JEWS:  family  life  of,  41;  history  of,  15- 
22;  devout,  37;  use  of  psalms  and 
hymns  by,  52,  246;  children,  care  of,  42; 
religious  condition  of,  43;  dress,  138; 
education,  43,  53-56;  expectation  of 
the  Messiah,  64-66,  67,  79;  family  life, 
41-43;  feasts,  55,  56,  81,  193,  194; 
funerals,  119,  203;  houses,  42,  103, 
to  be  displaced  by  gentiles,  228;  ideas 
of  life  after  death,  197,  230,  233,-  laws 
as  to  inheritance,  196,  IQQ;  relation  to 
Rome,  229;  weddings,  79-  ' 

JOHN  THE  BAPTIST,  32,  37,  6.1-67,  74> 
75;  arrest  of,  93;  last  message,  119; 
death  of,  140. 

JOHN,  GOSPEL  OF:  purpose  and  plan,  23, 
24,  27,  30;  order  of  sections  in,  171; 
author,  291,  298;  appendix  to,  294. 

JOSEPHUS:  as  a  source  for  the  life  of 
Jesus,  27,  97;  upon  Jericho,  211 ;  upon 


the  temple,  238;  upon  destruction  of 
Jerusalem,  238,  243,  273. 

JUDAISM:  its  downfall  prophesied,  238-41. 

JUDEA:  historical  sketch  of,  15-22;  re- 
ligious condition  of,  in  the  time  of 
Christ,  43. 

JUDEAN  MINISTRY  OF  JESUS:  character- 
istics and  results,  88. 

KERIOTH,  241. 
KHERSA,  133. 

KlDRON,    260. 

KINGDOM  OF  GOD:  114-16;  personal 
loyalty  in,  117;  parables  of,  127,  228, 
229;  righteousness  in,  115;  coming  of, 
204. 

LEBANON,  154. 

LABORERS,  needed  for  a  plenteous  har- 
vest today,  138,  139,  143. 

LAW,  instruction  of  children  in,  43;  de- 
votion to,  44-46. 

LEGALISM,  44-46. 

LEPERS,  101. 

LIFE,  eternal,  200,  255;  after  death,  230, 
295- 

LITERATURE:  the  Good  Shepherd  in,  187; 
raising  of  Lazarus  in,  203;  childhood 
in,  213. 

LUKE,  GOSPEL  OF:  chronology  in  Luke, 
chap.  3,  64;  purpose  and  character  of, 
24,  26. 

MACCABEES,  17-19,  22,  185,  224. 

MACHAERUS,  120,  141. 

MAGDALEN,  122. 

MAGNIFICAT,  35,  52. 

MARK,  GOSPEL  OF:   25,  61;   appendix  to, 

281. 

MARRIAGE  AND  BETROTHAL,  41. 
MATTHEW,  GOSPEL  OF,  25,  51. 
MESSIAH,    second    coming   of,  240;     set 

messiahship. 
MESSIAHSHIP,  Jesus'  conception  of,  72, 

231;  Jesus' messiahship  confessed,  158; 

under  figure  of  Good  Shepherd,   184; 

proclaimed,  221,  222;    explained,  284. 
MESSIANIC    EXPECTATION,   46,   48;     ol 

John   the   Baptist,  61-63,  7S»   I2°'.    OI 

the  people,  64-66,  67,  79,  284. 
MESSIANIC  PSALM,  40. 
MINAE,  Parable  of  the,  215. 
MISSION,    of   the  Twelve,  137;    of    the 

Seventy,  178;  work,  139,  143,  292,  298, 


INDICES 


303 


NAIN,  119. 

NATIVITY  in  poetry,  song,  and  art,  39. 
NAZARETH,  33,  34,  95,  137,  143. 
NXJNC  DIMITTIS,  49,  52. 

OLIVES,  MOUNT  OF,  222,  223,  238,  258. 
OLD  TESTAMENT,  quotations  from,  51. 

PALESTINE:  map,  frontispiece;  history 
of,  15-22;  land  and  customs  of,  as  a 
source  for  the  life  of  Jesus,  28;  houses 
in,  103;  religious  condition  of,  43. 

PARABLES,  131;  interpretation  of,  128; 
why  used  by  Jesus,  129. 

PASSOVER:  method  of  observing,  243, 
249,  257;  Jesus'  last,  243. 

PAUL,  epistles  of,  as  a  source  for  the  life 
of  Jesus,  28,  30. 

PENNY.     See  denarius. 

PEREAN  MINISTRY,  records  of,  177;  char- 
acteristics of,  217. 

PHARISEES:  rise  of,  17-19;  messianic 
psalm  of,  40;  attitude  to  law,  46-48; 
scribes  of,  105;  attitude  of  Jesus  to, 
125,  188,  205,  231;  attitude  toward 
Jesus,  109,  125,  148,  183,  197,  228-32, 
236;  laws  of,  governing  the  Sabbath, 
III;  legalism  of,  44-46;  teaching  of, 
105-9,  114,  148;  teaching  as  to  di- 
vorce, 207;  ethical  teaching  of  Jesus 
compared  with  teaching  of,  131. 

PHILIP,  son  of  Herod,  21,  64. 

Pious,  17-19- 

PLINY,  as  a  source  for  the  life  of  Jesus, 
27. 

POETRY,  Nativity  in,  39;  Passion  of  Jesus 
in,  278. 

PONTIUS  PILATE,  64,  190,  265. 

POOLS:  of  Bethesda,  in;  of  Siloam, 
183. 

POUNDS.    See  minae. 

PSALMS,  of  Solomon,  40;  and  hymns 
among  Jews,  52,  55. 

PUBLICANS,  104,  214. 

QUOTATIONS  FROM  THE  OLD  TESTAMENT, 

SI- 
RELIGIOUS     CONDITION     OF     PALESTINE, 

43- 

RESURRECTION:  attitude  of  the  Sad- 
ducees  to,  230;  of  the  body,  286;  order 
of  events  on  the  day  of,  286,  288;  fact 
of,  and  significance  of,  294. 


RITUAL  among  the  Jews,  44. 
ROME,   rule  of,    19,   20;   relation  of  the 
Jewish  state  to,  229. 

SABBATH,   106,   107,  108,  282;   pharisaic 

laws  governing,  in. 
SADDUCEES,  19,  45,  201,  230. 
SALOME,     daughter     of     Herodias,  141; 

mother  of  James  and  John,  273. 
SAMARITANS,  87,  88,  go. 
SANHEDRIN,  13,  16,  20,  82,  201,  241,  262, 

268,  277. 
SCRIBES,  104. 

SCRIPTURES,  16,  42,  43,  54,  55. 
SEA  OF  GALILEE,  94,  136. 
SEPTUAGINT,  16. 
SERMON   ON   THE  MOUNT:    analysis  of, 

114;  discussion  of,  115. 

SEVENTY,  mission  of,  178. 

SHAMMAI,  43,  207. 

SHEKEL,  166,  242. 

SHEPHERD,  Good,  in  literature  and  in  art, 

187. 

SILOAM,  Pool  of,  183. 
SON  OF  DAVID,  135,  223,  231. 
SON  OF  MAN,  77;  coming  of,  240. 
SOURCES  OF  THE  LIFE  OF  JESUS,  23-30, 

30. 

STABAT  MATER,  275,  278. 
SUPPER,   the  Last:     243-50;     order  of, 

248,  249,  257. 
SYNAGOGUE,  school,  53,  54;    service,  95, 

97- 

TACITUS,  as  a  source  for  the  life  of  Jesus, 

27. 
TALMUD,  as  a  source  for  the  life  of  Jesus 

27. 
TEACHER,  Jesus  as  a,  90,  126-31,  190, 

192,  194,  248,  252,  257. 
TEACHING,   from  the  historical  point  of 

view,  .83;  of  the  Twelve,  112,  140;  as  a 

part  of  mission  work,  292. 
TEMPLE,  18,  21,  44,  49,  57,  172,  185,  233, 

238,  243;   tax,  1 66;    cleansing  of,  80, 

8 1,  55,  225;   plan  of,  80. 
TEMPTATION,  of  Jesus,  69-72,  74,  257. 
TIBERIUS  CAESAR,  64,  269. 
TRADES,  among  the  Jews,  43,  60. 
TRAINING    OF  THE  TWELVE,    140.    See 

teacher  and  teaching. 
TRANSFIGURATION,  162,  166. 


3°4 


LIFE   OF   CHRIST 


TRIAL  OF  JESUS,  271;  before  the  Jewish 
authorities,  261;  before  Pilate,  264. 

TRIUMPHAL  ENTRY,  221. 

TWELVE,  character  of  the,  Qg;  choosing 
of,  113;  personnel,  117,  241;  mission 
of,  137;  training  of,  112,  140;  growth 


in  faith  and  loyalty,  200;  farewell  dis- 
courses to,  250. 
TYRE  AND  SIDON,  153,  157. 

WEDDINGS  AMONG  THE  JEWS,  79,  229. 
WIFE,  position  of,  among  Jews,  41,  42. 


INDEX  OF  PASSAGES  SHOWING  WHERE  EACH  SECTION  OF  THE 
FOUR  GOSPELS  IS  CITED  OR  DISCUSSED 


(Page  figures  in  light-faced  type  show  where  the  passage  is  cited  at  the  head  of  a  chapter, 
faced  figures  show  where  the  passage  is  discussed. 


Matt. 


Matt.    2 


Matt. 


Matt.    4 


Matt. 
Matt. 
Matt. 

Matt. 


Matt. 


PAGE 

1-17  

30 

18-25  

30 

34 

[18-25].... 

37 

I-I2  

48 

50 

13-23  

48 

Si 

[23]  

53 

I-I2           .      . 

61 

62 

13-17  

67 

68 

I-II  

67 

70 

[12]  

85 

86 

12  

92 

92 

[I3-I6].  .  .  . 

92 

96 

17  

92 

92 

18-22 

98 

nR 

23-25  

9° 

112 

112 

1-48  

112 

114 

1-34  

112 

114 

1-29  

112 

114 

[i]  

98,   112 

2-4  

98 

5-13  

118 

118 

14-17  

98 

[18]  

....132,  177 

19-22  

177 

23-27  

132 

28-34  

132 

[i]  

....103,  132 

2-8  

i°3 

14-17  

103 

18-26  

132 

27-34  

132 

135 

35  

137 

36-38  

137 

138 

Bold- 

PAGE 
138 

138 
120 
IO7 

112 

125 


Matt.  10:1-42 137 

[2-4] "2 

Matt.  1 1 :  i 137 

2-30 118 

Matt.  1 2 : 1-8 103 

9—14 103 

15-21 112 

22-45 124 

[22-45] 188 

46-50 124 

Matt.  13:1-53 124    127 

54-58 137 

Matt.  14: 1-12 137 

13-23 143 

24-36 143 

Matt.  15 : 1-20 143 

21-28 153 

29-31 153 

32-38 153 

39 153 

Matt.  16 : 1-12 153 

13-20 158    160 

21-28 158 

Matt.  17:1-13 158 

14-20 158 

22,  23 158 

24-27 166    166 

Matt.  18:1-35 l66    168 

Matt.  19 :  i,  2 177 

3-12 206    207 

13-15 206 

16-30 206    209 

Matt.  20: 1-16 .206    209 

17-19 206 

20-28 206 


INDICES 


3°5 


PAGE 

PAGE 

Matt.  20: 

29-34  

206 

Mark   3  : 

13-19  

112 

"3 

Matt.  21  : 

i-n  

,  221 

222 

20-30  

124 

124 

12-17  , 

,  221 

[22-30]  

188 

18,  19  

,  221 

31-35  

124 

"5 

[20-22]  

,  221 

Mark    4: 

:i-34  

124 

126 

23-27  

227 

35-41  

132 

132 

28-46  

227 

228 

Mark    5; 

;i-2O  

132 

132 

Matt.  22: 

1-14  

227 

228 

ai-43  

132 

133 

15-40  

,  .  .      .  .227 

Mark    6: 

:[i-6a]  

94 

97 

41-46  

227 

i-6a  

137 

137 

Matt.  23: 

i-39  

,  227 

231 

6b  

137 

Matt.  24: 

i-Si  

238 

240 

7-i3  

137 

137 

Matt.  25: 

1-46  

238 

240 

14-29  

137 

146 

Matt.  26: 

i-5  

238 

30-46  

143 

143 

[1,2]  

238 

47-56  

143 

146 

6-13  

214 

Mark    7 

=  1-23  

143 

148 

14-16  

238 

24-3°  

153 

153 

17-3°  

243 

3i-37  

153 

154 

[30]  

258 

Mark    8 

:i-9  

153 

155 

3i-35  

243 

IO-2I  

153 

155 

36-46  

258 

22-26  

153 

156 

47-56  

258 

27-30  

158 

158 

57-75  

258 

31-38  

158 

161 

Matt.  27: 

I-IO  

258 

264 

Mark    9 

:  i  

158 

161 

[2]  

258 

2-13  

158 

162 

H-3I  

...      ..2S8 

267 

14-29  

158 

163 

32-56  

272 

30-32  

158 

164 

S7-6I......... 

272 

[33«]  

166 

62-66  

272 

277 

33-50  

166 

167 

Matt.  28: 

I-IO  

280 

28l 

Mark  10 

:i  

177 

H-I5  ••.  

280 

283 

2-12  

206 

206 

16-20  

289 

2Q2 

I3-I6  

206 

207 

17-31  

206 

208 

Mark  i: 

1-8  

61 

61 

32-34  

206 

209 

9-11  

67 

67 

35-45  

206 

210 

12,  13  

67 

69 

46-52  

206 

211 

[14]  

85 

86 

Mark  11 

:i-ii  

221 

221 

14,  15  

92 

92 

12-14  

221 

224 

16-20  

98 

98 

I5-I9  

221 

225 

21-34  

98 

100 

20-25  

221 

225 

35-45  

98 

101 

27-33  

227 

228 

Mark    2: 

I-I2  

I03 

103 

Mark  12 

:  1-12  

227 

228 

13-17  

103 

104 

13-34  

227 

229 

18-22  

i°3 

105 

35-37  

227 

231 

23-28  

I03 

107 

38-40  

227 

Mark    3: 

1-6  

i°3 

1  08 

41-44  

233 

233 

7-12  

112 

112 

Mark  13 

:i-37  

238 

238 

306 


LIFE   OF   CHRIST 


PAGE 

Mark  13:  [9,  11-13] J37 

Mark  14:  i,  2 238    241 

3-9 214    215 

10,  ii 238    241 

12-26 243    243 

[26] 258 

27-31 243    250 

32-42 258    258 

43-52 258    259 

53-72 .--258    262 

Mark  is:[ia] 258 

1-20 258    265 

21-41 272    272 

42-47 272    277 

Mark  16:1-11 280    280 

12,  13 280 

14 280 

15-18 289 

19,  20 289 


Luke 

1:1-4  

•  23 

24 

5-25  

30 

32 

26-38  

30 

32 

39-56  

30 

34 

57-80  

37 

37 

Luke 

2  :  1-7  

37 

38 

8-20  

37 

38 

21  

48 

48 

22-39  

48 

49 

[39]  

53 

40  

53 

53 

41-50  •• 

53 

56 

51,    52  

53 

58 

Luke 

3:i-20  

61 

63 

21,  22  

67 

69 

[23«]  

67 

23-38   

30 

Luke 

4:1-13  

67 

72 

14,    IS  

92 

92 

16-30  

92 

95 

[16-30]  

137 

[31<l]  

92 

n8 

42-44  

9° 
98 

Luke 

5:i-II  

98 

98 

12-16  

98 

17-26  

103 

5:27-32 103 

33-39 103 

Luke     6:1-5 IO3 

6-1 1 103 

12-19 1I2    i^4 

[17-19] 112 

20-49 II2    JI5 

[43-45] I24 

Luke     7:1-10 118    118 

11-17 Il8  "9 

18-35 Il8  "9 

36-50 118  121 

Luke    8:1-3 Il8  I22 

4-18 124  128 

19-21 124 

22-25 J32 

26-39 132 

40-56 132 

Luke    9 : 1-6 137 

7-9 J37 

10-17 J43 

18-21 158 

22—27 158 

28-36 158 

37-430 158 

43&~45 J58 

46-50 1 66 

51-62 177    177 

Luke  10: 1-24 177    178 

25-37 J77    l8° 

38-42 i77    180 

Luke  11:1-13 ' 188    188 

[14-23] I24 

14-54 188    188 

[24-26] 124 

[29-32] 124 

Luke  12 : 1-59 188    189 

[2-9] 137 

[42-46] 238 

Luke  13:1-9 188    190 

10-21 188    191 

[18-21] 124 

22-30 188    191 

3i—3? . .  ...  188    191 

O        OJ 

Luke  14: 1-24 194    !94 

[15-24] 227 

25-35 194    J95 


INDICES 


3°7 


Luke  15 : 1-32 194    195 

[4-7] 166 

Luke  16: 1-31 194    196 

Luke  17:1-10 194    198 

11-19 203    203 

20-37 203    2°4 

Luke  18: 1-8 203    204 

9-M 203    205 

15-17 206 

18-30 206 

31-34 206 

35-43 206 

Luke  19:1-10 214    214 

11-28 214    215 

29-44 221      223 

4S-48 221 

Luke  20:1-8 227 

9-19 227 

20-40 227 

41-44 227 

45-47 227 

Luke  21 : 1-4 233 

5-38 238  241 

[12-19] 137 

Luke  22 : 1-6 238 

7-3° 243  246 

3!-38 243  251 

39-46 258 

47-53 258 

54-71 258 

Luke  23 : 1-25 258  267 

26-49 272  273 

50-560 272 

Luke  23:566 — 24:12 280  282 

13-35 280  283 

36-43 280  285 

44-53 289  293 


John 


John 


i:i-i8  

23 

19-28  

74 

29-34  

74 

35-42  

74 

43-5i  

74 

2:1-11  

74 

12  

74 

13-22  

80 

75 

76 
77 

80 


[13-22] 221 


John     2 : 23-25 80  82 

John     3:1-21 80  82 

22-24 85  85 

25-36 85  86 

John     4:[i,  2] 85  85 

i-3 85  86 

4-26 85  86 

27-42 85  88 

43-45 92  93 

46-54 92  94 

John     5:1-47 103  106 

John     6:1-15 :---i43  X45 

1 6-2 1 143 

22-71 143  146 

John     7:1-52 170  171 

53 .......170  172 

John     8:1-11 ...170  172 

12-30 170  172 

31-59 17°  173 

John     9:1-41 182  183 

John    10:1-21 182  184 

22-42 182  185 

John   11:1-46 199  199 

47-54 199  201 

55-57 214  216 

John    12:1-11 214  216 

12-19 221  224 

20-36 233  234 

37-5° 233  236 

John    13:1-30 243  248 

31-38 243  252 

John    14:1-3! 243  252 

John   15 : 1-27 .-. . .  .243  252 

John    16: 1-33 243  252 

John    17:1-26 243  254 

John    18:1-11 258  260 

[i] 258 

12-27 258  261 

[12] 258 

28-40 258  268 

John    19:1-160 258  268 

166-37 272  274 

38-42 272 

John   20:1-18 280  282 

19-25 280  286 

26-29 289  289 

3°.  3* 289  294 

John   21:1-24 289  289 

25 289  294 


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